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Essay on Relationship Between Human And Nature

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100 Words Essay on Relationship Between Human And Nature

The bond with nature.

People and nature are interconnected. We rely on the environment for survival, using its resources for food, shelter, and air. Nature, in return, benefits from our care and protection.

Respecting Nature

Respecting nature is essential. By protecting the environment, we ensure our own survival. We must recycle, reduce waste, and conserve energy to maintain this balance.

The Consequences of Neglect

Ignoring nature’s needs leads to problems like climate change and species extinction. These issues affect us directly, threatening our health and lifestyle.

Our relationship with nature is a delicate balance. By respecting and caring for the environment, we ensure a healthier, brighter future for all.

250 Words Essay on Relationship Between Human And Nature

The intrinsic connection, dependence and impact.

Nature provides essential resources such as air, water, food, and raw materials. These resources are not only crucial for our survival, but they also form the basis of our economic systems. However, our reliance on nature has led to significant environmental impacts. Deforestation, pollution, and climate change are direct consequences of human activities, threatening biodiversity and the stability of ecosystems.

The Reciprocal Relationship

The human-nature relationship is reciprocal. While we shape nature through our actions, nature, in turn, influences human behavior, culture, and mental health. Exposure to natural environments has been linked to reduced stress levels, improved mood, and enhanced cognitive function.

A Need for Rebalance

The current environmental crisis calls for a rebalance in the human-nature relationship. It necessitates a shift from exploitation to sustainable coexistence, where we respect and preserve nature’s intrinsic value. This shift requires a deeper understanding of our interconnectedness with nature and a collective effort to reduce our environmental impact.

In conclusion, the human-nature relationship is a complex and dynamic interaction that has significant implications for both parties. As we move forward, it is essential to foster a relationship of mutual respect and sustainability with nature to ensure the survival and wellbeing of all life on Earth.

500 Words Essay on Relationship Between Human And Nature

The intricate dance: human and nature.

The relationship between humans and nature is a complex interplay of dependence, respect, exploitation, and evolution. This relationship is not just crucial for our survival, but it also shapes our culture, beliefs, and our very identity.

Dependence: The Lifeline

Respect: the forgotten virtue.

Historically, humans have revered nature. Many ancient cultures worshipped nature deities and respected the land, the sea, and the sky. This respect was born out of an understanding of our dependence on nature, and the need to maintain a harmonious relationship with it. However, with the advent of industrialization and modernization, this respect has often been forgotten. We have begun to see nature as a resource to be exploited, rather than a partner to be respected.

Exploitation: The Double-Edged Sword

Our exploitation of nature has led to unprecedented advancements in technology, medicine, and living standards. However, it has also led to environmental degradation, loss of biodiversity, climate change, and a host of other problems. Our exploitation of nature has become a double-edged sword, providing us with short-term gains but threatening our long-term survival.

Evolution: The Path Forward

Conclusion: redefining the relationship.

The relationship between humans and nature is at a crossroads. We can continue down the path of exploitation and face the consequences, or we can choose a new path of respect, sustainability, and coexistence. The choice is ours to make. As we stand at this juncture, let us remember that our relationship with nature is not just about survival, but also about who we are as a species. It is about our values, our beliefs, and our legacy. It is about our future.

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Humans and Nature: The Right Relationship

  • By Peter G. Brown, Geoffrey Garver

25 minutes of reading

man and nature relationship essay

“Bearing witness” is the Quaker term for living life in a way that reflects fundamental truths. Bearing witness is about getting relationships right. The group of Quakers in the eighteenth century who built a movement to end slavery were bearing witness to the truth that slavery was wrong. Yet bearing witness to right relationships is not limited to Quakers. It is something done by inspired people of all faiths and cultures when they live life according to cherished values built on caring for other people and being stewards of the earth’s gifts. The mass movement to end apartheid in South Africa, Rachel Carson’s triggering of the environmental movement in the 1960s, and the campaign of Mothers Against Drunk Driving to make roads safer are just a few examples of people coming together to bear witness to what they knew was right.

The global economy today is overwhelming the ability of the earth to maintain life’s abundance. We are getting something terribly wrong. At this critical time in history, we need to reorient ourselves in how we relate to each other and to the earth’s wonders through the economy. We need a new mass movement that bears witness to a right way of living on our finite, life-giving planet.

Right Relationship

Over just the last two decades, science has radically altered its view of the arrangement both of life and of non-living components of the earth. New understandings are emerging that place relationship at the center. Biology and physics are moving away from a “reductionist” view of function, in which the activity of a living cell or an ecosystem, for example, is explained by being reduced to its parts, rather than including the relationship between those parts as essential to our understanding. Today scientists are admitting that this three-hundred-year-old scientific doctrine is far too simplistic, and are finding that physical substances work and exist in terms of highly complex, interdependent, and changeable contexts and relationships. So, for example, the relationships between genes in the human body, rather than only their individual functions, are the key to the countless ways that human genes can produce genetic traits and characteristics. We are now learning that relationship is the key to the survival of our species on the social and political level, as well. This essay is about relationship writ large, and about how to move to right relationship from wrong relationship in our individual and collective economic lives.

A quick story of one set of relationships operating on our planet helps illustrate this more sophisticated scientific understanding. In its natural state, oil, created over eons from organic matter by volcanic heat and compression, is found almost entirely within the earth’s crust; that is its natural relationship with the planet. By the same token, most forms of life can only exist within the biosphere; the thin membrane of plants, animals, and microorganisms and their life support systems at or near the earth’s surface constitutes habitat for virtually all life. Life on earth also exists in a spatial relationship to the atmosphere, which must contain gases also arranged in a particular relationship—not too much carbon dioxide, plenty of nitrogen and oxygen, only minute amounts of other gases. Finally, all life forms need access to a highly particular relationship between only two simple and very plentiful gases: hydrogen and oxygen. Water, so necessary to life, is in fact a relationship between those two gases. It is also found primarily on top of the earth’s crust or only a short distance beneath it or in the atmosphere above it.

These relationships can equally easily be discerned to be “wrong” if the spatial configuration of each component is seriously disturbed, just as a gene sequence cannot express itself if it does not have the necessary position in the genome and the necessary relationship with certain proteins.

Right now, one of the largest industrial projects in the planet’s history is located in western Canada. Development of the Alberta tar sands is a massive attempt to alter the relationships of the substances normally found below the earth with those on it. In this case, oil is brought from beneath the crust along with the sand it permeates and placed in relationship to the ecosystems found on the surface: forests, rivers, wetlands, and lakes. Once on the surface, the oil enters into a relatively permanent set of new relationships with air and water, both in Alberta where it is mined, and also when it is used in vehicles and heating plants in the chain of refineries and users that spread out from it, as far west as China and as far south as Texas. The immense Athabaska River, adapted over millennia and nourishing the boreal forest, enters into a long-term new set of relationships, too. To flush oil from the sands, the river is drained, boiled, forced through the oil-drenched sands, and then deposited in enormous tailing ponds, where the oil’s poisonous hydrocarbons are supposed to “settle.” The life-giving water of the Athabaska is removed from any use by life forms ever again, barring the discovery of some new, extraordinary technology. This alteration of relationships transforms the thousands of square miles devoted to tar sands development into a huge, toxic graveyard of former life, with a stench of sulfur and hot asphalt that can be smelled from far away. The surface of the earth is stripped of all animal or plant habitat. In the surrounding area, pus-filled boils, cancers, and other lethal diseases and birth defects in the fish, animal, and human population are now being documented.

But not only are ecological relationships affected. Tar sands development also affects social relationships among people. Tens of thousands of workers have migrated to the few towns and many work camps on the site. The crime rate in the towns and cities most affected, Fort McMurray and Fort Chipewayan, and Edmonton and Calgary, has risen, as have homelessness, the cost of living, and prostitution. Human casualties from drug use, alcohol, highway accidents, and the rigors of shift work on a frontier are also escalating.

And these are only the impacts at the beginning of the chain. Once shipped from Alberta, tar sands oil will power air conditioners in deserts, furnaces in the Arctic, and many cars, trucks, and jets. It will serve as the raw material for a vast array of synthetic chemicals and fertilizers. This single industrial project even affects Canada’s international relationships, as it makes the nation’s compliance with emissions reductions in the Kyoto Protocol virtually impossible. Demand for Alberta’s oil will be driven by an international economy that is racing ahead in pursuit of endless growth and wealth accumulation.

Alberta tar sands development, along with many other modern industrial developments such as the Three Gorges dam in China or even the war in Iraq, are clear examples of “wrong relationship.”

In this essay we expand the term “right relationship” from its early Quaker use to give it a more universal meaning that includes contemporary science and has roots in diverse cultural and religious traditions. Right relationship provides a guiding ethic for people wishing to lead fulfilling lives as creative and integrated participants in human society and the commonwealth of life as a whole. It is akin to what some would call “sustainability,” though it goes much deeper. Right relationship offers a guidance system for functioning in harmony with scientific reality and enduring ethical traditions.

In the 1940s, conservation biologist Aldo Leopold, reflecting on what he had come to see as the next stage in human moral development, created a useful definition of right relationship. When working out what he called the land ethic, he explained that “A thing is right when it tends to preserve the integrity, stability, and beauty of the biotic community. It is wrong when it tends otherwise.” Many volumes have since been written on the philosophy of ecology, but this simple statement has become the touchstone of the ecological worldview. Leopold’s ethic gains strength when enhanced with affirmations of the inherent value of human and other life, as exemplified in Albert Schweitzer’s powerful idea of “reverence for life.”

Replacing the term “stability” with “resilience” reflects the current scientific understanding of relationships. Leopold’s ethic applies, as well, to the integrity, resilience, and beauty of human communities. How the ethic is understood in practice depends, of course, on the type of community. Hence, with only one alteration, his ethic becomes a practical guide for differentiating between right and wrong relationship both in human society and in the entire community of life of which humans are a part: “A thing is right when it tends to preserve the integrity, resilience, and beauty of the commonwealth of life. It is wrong when it tends otherwise.”

It is quite possible to choose right relationships and the common good. Many individuals are already doing so, as are many communities and a few societies. The problem the world is currently facing, however, is that in most of our modern societies the majority of people are actively urged, even forced, to choose wrong relationships, such as those typified by the Alberta tar sands project. Greed and the constant stimulation of new desires that feed it, until quite recently regarded in most societies as sinful or at least unpleasant, have increasingly become acceptable, even glorified. Simultaneously, modern industrial activity has embraced a pathological gigantism, increasing corporate consolidations and ruthlessly crushing the small-business players, as well as the natural systems on which all economic activity depends. In short, a pursuit of wrong relationships is the prevailing trend of our times. The signs are now well known: climate change, overpopulation, loss of topsoil and fresh water, increasing rates of species extinction, deforestation, imperiled coral reefs, unstoppable invasive species, toxic chemicals that remain for eons in the environment, persistent human poverty and hunger, and an increasingly inflated, unstable world financial system and globalizing economy. And we only begin the list.

Right relationship with life and the world is both a personal and a collective choice, but it is a choice that we must make. It can support and inspire people struggling to find a foundational base for the development of productive societies and a healthy human–earth relationship. Opting for healthy human and ecological communities is a decision we can make that will require us to find new ways to live and to run our economies. Of course, “right relationship” is simply another way of expressing similar precepts found in many of the world’s religious and spiritual traditions. The reductionist science of the eighteenth and nineteenth centuries transformed ethical ideas by removing, for many people, their theological foundations. Now, the relationship science of the late twentieth and twenty-first centuries is beginning to change human perceptions of reality, particularly in terms of human duties to the other life forms with which we share life’s prospect.

The Commonwealth of Life

To move from wrong to right relationship, we need to answer the question: related to what? To answer this question we have chosen a term that stresses interdependence— commonwealth. It is typically used to describe a political community established to promote the common good, rather than only the interests of individuals or a particular class of people. Political commonwealths derive from the roots of the word: “common” and “wealth”—that is, wealth is seen as something to be allocated equitably in society, to be shared in common.

The traditional idea of a commonwealth stresses the shared features of the community and interdependence of its members. For people, relationships with other humans or with natural communities bring in notions of mutual respect and fairness that are reflected, for example, in universally recognized moral principles like the Golden Rule. The commonwealth of life extends these notions of common features, fair sharing, and interdependence to the entire community of living beings on the earth. The “common wealth” in this community of life on the earth is now clearly the evolutionary heritage and destiny that people share with other life forms. A whole earth economy works for all of life’s commonwealth. Nearly all life on the earth has been made possible by the power of the sun, which over eons has fueled the creation of living structures of increasing complexity and interdependence. These range from single-cell organisms to elephant, honey bee, or human societies, as well as the intertwined communities of plants, animals, insects, and other biota that constitute a forest. In the commonwealth of all life, the actions of each individual member or species affect the entire commonwealth, however small the result might be. We human beings are now in a position to have far greater impact on the commonwealth of life than most of the other life forms with which we share the planet. Therefore we have the responsibility and privilege to consider other beings and ecosystems when we engage in any sort of social action, including an economy. Our actions must embody an ethic of appreciating, husbanding, and sharing the earth’s bounty.

An Economy in Right Relationship

Our species has arrived at its present precarious condition through a history of development driven, in part, by economic relationships and interactions. But though it has facilitated convenience in material living over the centuries, building and maintaining human societies has often had disastrous effects on human and natural communities—the ruin of the Mayan, Roman, and Easter Island civilizations are examples. By objective measures, the kind of globalized economy that has seized the world since World War II is one of the most disastrous of all. Many of the earth’s key life-support systems are in rapid decline. Far more catastrophic collapses are likely to hit human and ecological communities in the near future, and the long-run prospect is dire indeed unless a shift from wrong to right relationships becomes part of human culture.

The postwar financial success of a globalized economy has led to the continuing expansion of finance and consumption and to prosperity for hundreds of millions of people, but it has also trapped the nations of the world in a relentless pursuit of economic growth with no thermostat or shutoff valve. Especially since the end of the Cold War and the easing of any threat of a competing ideology, an increasingly unregulated global capitalistic economy, as developed most enthusiastically in the United States, has dismantled decades-old institutions and structures that had previously succeeded at more evenly distributing prosperity and reducing market abuses.

The current system operates on the assumption that the earth’s environment is a subset of the human economy, and that the earth belongs to humans. If these are the assumptions, it makes sense to transfer as much of the earth’s natural capital as possible into the engines of the industrial economy. These assumptions, though, are fantastically at odds with scientific reality; human culture and its economic goals are, in pure scientific fact, a subset of the earth’s environment and resources, and humanity is only one of millions of species that depend on them. Like putting water into the tar sands, placing the human economy above the well-being of the natural world creates a lethal, poisonous wrong relationship. So how can people shift from an economy based on greed and unquestioned growth to a whole earth economy that is based on right relationship with the commonwealth of life?

Five Questions in Search of Right Relationship

Five key questions, and their answers, chart a path to putting the economy in right relationship with life’s commonwealth:

  • What is the economy for?
  • How does it work?
  • How big is too big?
  • What is fair?
  • How should it be governed?

Question #1: What Is the Economy For?

What are people aiming for, individually and collectively, in the myriad interdependent transactions that make up the economy? Most leaders in finance, business, government, and think tanks say that the global economy’s purpose is to enhance human well-being by constantly maintaining economic growth. They assume, despite having little or no serious argument or data, that more consumption and economic activity will result in greater well-being.

Yet this answer makes no sense. To begin with, in mainstream economic terms, growth is not measured in terms of benefits, but simply keeps track of overall economic activity in terms of exchanges of money. Many such exchanges create negative side effects, such as pollution, but money spent on cleaning up the resulting pollution is measured as positive growth—and hence adds to dominant measures like gross domestic product (GDP). So, for example, the current economic model sees the money spent cleaning up the Exxon Valdez oil spill as an increase in GDP and therefore beneficial. Similarly, when a person suffers a fatal car accident, the economic exchanges, in terms of ambulances, insurance agents, funeral homes, and so forth, increase GDP and are seen as positive.

The current purpose of the economy—providing ever-increasing wealth, with ever-increasing growth—means that cash incomes can rise while actual wealth falls, as measured by natural capital such as soil, timber, oil reserves, and clean water. Making money often demands the one-time, windfall liquidation of centuries-old natural support systems such as forests or fisheries, or even older works of nature such as the Canadian tar sands.

In addition, GDP growth contains no measure of distribution, so inequity, poverty, and outright starvation often can, and do, rise at the same time that overall economic activity increases.

Lastly, many studies worldwide have demonstrated that after certain basic needs are met, it is one’s relative wealth—how folks compare to others, not an absolute amount of wealth accumulation—that determines much of the self-perception of happiness. In “advanced” (or, perhaps, “overdeveloped”) societies, trying to improve well-being and happiness through growth is folly on a treadmill, since people cannot all be wealthier than each other.

These problems are symptoms of an economy in wrong relationship. Right relationship, by contrast, is built, in large part, on respect for all life—the kind of respect that is inherent in the Golden Rule, fair play, and other ethical principles that people from across the world’s religions and cultures learn as children. Once the economy is understood as being embedded in the living, dynamic world that surrounds it, its purposes become clear: that is, to maintain the integrity, resilience, and beauty of life’s commonwealth. The human economy is our way of provisioning ourselves. Hence for humans this means providing for the well- being of individual people, households, communities, and nations. It also means providing for the health and vitality of the finite ecological community in which we live—our diverse and finite earth. Moving away from an economy based on wrong relationships does not spell economic doom. Rather, it creates opportunities for truly rich and fulfilling lives for all.

Question #2: How Does the Economy Work?

The prevailing way of thinking about how the economy works is to imagine that the economy is the box in which social interactions, ecosystems, and their resources are contained. The current economic order has a wrong relationship with how the real economy of this planet works. First, it assumes that the earth is subsidiary to the economy. Second, it mistakes a measure of wealth— money—for wealth itself. Third, it does not know how to think intelligently about the by-products of economic activity that are not the desired outputs—what we typically call waste.

How Does the Earth Work? In a typical mainstream economics textbook, the economy is represented by a circular flow diagram. It depicts the production and consumption of goods and services without regard to the components of the earth or life’s commonwealth needed to produce them. In fact, about a century ago economists stopped considering any concern for the adequacy of such resources as food and energy. Mainstream economics today proceeds, with rare exception, with no reference to the laws of physics, chemistry, or biology.

To understand how a human economy actually functions, it must be conceived of as being embedded in, and also a major determinant of, the complex systems whose relationships make up the earth’s ecosphere. This requires a basic scientific understanding of how the planet works, which in turn requires some understanding of how the universe itself works. Kenneth Boulding, an economist and pioneer of complex systems, pointed out in the 1960s that the earth can be thought of as a spaceship: The material available for economic activity is limited to what is already on board the craft floating in the universe.

The fact that the earth is a system closed to matter has important implications. For all practical purposes, nothing ever enters or leaves. But the earth is open to energy. It receives a continuous flow of energy from outside the system in the form of sunlight, and it radiates roughly the same amount of heat back into space. This flow of heat from the sun is a key factor in making life on the earth not only possible, but abundant. The energy from past sunlight is stored in coal, oil, and natural gas. These are called stocks. Present and future sunlight is called flows. Both stocks and flows of sunlight are finite, and this inescapable fact places limits on the earth’s life-support capacity. Understanding this fact forms an essential foundation for building an economy in right relationship with life and our earth.

What Is Wealth? Everything on the earth gives us our wealth. We typically treat wealth as solely a matter of money. In fact, money is a human tool exchanged for the real things that make up wealth: edible plants and animals, useful objects such as containers or furniture, the land and soil that can continue to produce real wealth in the future. Valuing the symbolic value (money) higher than the real one has led to the wholesale neglect of what makes this wealth possible.

The fundamental wealth on the earth, on which all else depends, is the ability to maintain life itself, which is made possible by the ability of green plants to convert sunlight into sugars. Plant-based sugars are wealth. They are used by the plants themselves and by virtually all other organisms to sustain themselves and to reproduce. Without this simple activity, all the manufactured capital, all the human capital, all the social capital, all the money, all the bank deposits, and all the credit cards on the earth—the totality of these not only would be worthless, they would not exist. An economy in right relationship with real wealth is built on the simple fact that the integrity, resilience, and beauty of natural and social communities depends on the earth’s vibrant but finite life-support capacity.

What Is Waste? Like symbolic wealth, waste does not exist in nature. All materials—from cow dung to lava flows—are reused or recycled for a huge variety of purposes. On the surface of the planet, nature’s “wastes” support all life. Within conventional economics, the undesired products of an economic activity are viewed as useless “waste.” If they are not priced, they are viewed as external to the market. This is what is called the “theory of externalities.” The basic idea is that the prices paid in a transaction often do not include all the costs of production. For example, without some kind of correction, the $50 paid for a tire will not reflect the damage done to the lungs and laundry of people who live downwind of the plant where the tire is made. Because this unintended by-product is considered “external” to the market, it is a cost that the tire manufacturer and the consumer never pay, in an unregulated market.

Making the tire manufacturer pay for the pollution and harm it causes is an example of the “polluter pays” principle, which is extremely appealing at first glance. If you are going to cause harms, then you should pay for them. Even so, the polluter-pays principle is not an adequate solution to the pollution, toxic substance, and “waste” stream problem.

First, it is often impossible to calculate the monetary costs of pollution. How much harm will any given amount of additional carbon dioxide in the atmosphere—which speeds up global warming—cause by changing monsoon patterns in India over the next century? Second, while the polluter-pays principle, in theory, allows a business or institution to pollute as much as it wishes as long as it is willing to pay for the pollution, there are some things that should be prohibited, rather than tolerated as long as compensation is paid. No amount of compensation will make up for a child killed or deformed by toxic chemicals in her playground.

Third, the polluter-pays principle is almost always applied in an anthropocentric way, assuming that only costs to humans matter. A deformed and dying frog population is regarded as irrelevant unless people are also affected.

The theory of externalities also fails to consider that, strictly speaking, there is no such thing as a “by-product.” All results of manufacturing and processing industries are direct products, whether they are useful or not. In a whole earth economy there is no such place as “away,” as in “throw it away.” All worn-out or castoff products remain within the ecosystem. All economic activity is internal to the biosphere.

To fashion an economy existing in right relationship with life’s commonwealth, a big jump is needed to an entirely different conceptual framework and accounting system. Only an economy that completely outgrows the idea of “waste” can work on spaceship earth, where all products of manufacturing and other processes must be accounted for. In a whole earth economy, materials internalization would replace cost internalization: Manufacturers would be responsible for recycling as much energy and material as possible. Similarly, the notion of consumption, which implies an ending or discarding of the material consumed, must give way to a notion of transformation of the material into the beginning of something else. This is what is called the “waste is food” or “cradle to cradle” approach. In a whole earth economy, refusal to tolerate any waste has to become the goal for all economic activity.

The European Union is taking important steps in this direction. Today every car or washing machine coming off the assembly line in the EU must be recyclable. All the components must either be recycled by the earth (if benign) or reused in the industrial stream (if poisonous), thereby using the non-absorbable heavy metals and petrochemicals again to make more machines. Legislation to this effect has been in effect for years in Germany, for example, though it still seems light-years away to North Americans. Of course, during the operation of an appliance like a washing machine, soap, bleach, and other by-products will be used and discarded—which also must be processed by the earth’s systems.

Question #3: How Big Is Too Big?

How does the earth’s finiteness affect how we think about the economy? Pondering this focuses attention on the issue of whether the economy could be too big, too fast, or too intense. The current economy has no measure of “enough.” It has no means of saying when growth has become what economist Herman Daly has termed “uneconomic”—when the negative effects of growth outweigh the benefits. An economy in right relationship with the planet has a thermostat, complete with a shutoff valve, that prevents economic growth from shutting down the very life-support systems on which the economy depends.

Understanding the question of scale starts with the fact that plants are the basic energy source from which all animals (including humans and their cultural projects) ultimately come. Plants get their energy from sunlight. The global growth economy is overly dependent on consuming sunlight from the past that is stored in fossil fuels. It shifts many of the ecological consequences of current economic activity to the future, building up carbon dioxide in the atmosphere and taking heavy metals from under the earth’s surface and scattering them throughout the surface environment.

We humans can do the math; we know that renewable resources such as soil, forests, and fish are now being consumed at a rate faster than they can be replenished, and we know that greenhouse gases are increasing dangerously in the atmosphere. Most of us recognize that this simply does not work over the long term. An economy without a thermostat or shutoff valve—for example, having no way to make drastic cuts in greenhouse gas emissions despite an overwhelming scientific consensus that indicates not doing so will lead to catastrophic climate change—is in wrong relationship with the commonwealth of life. This means that we are still not effectively answering a simple question: How big should the economy be?

The economy’s growth and size, as well as its intensity, velocity, and momentum, must be judged at every turn by its impact on the “integrity, resilience, and beauty” of human society and ecological communities. The momentum of the economy is especially important to keep in mind. For example, because so many impacts of human economic activity are growing on such a massive scale, even if greenhouse gas emissions were to start decreasing immediately, and even if emissions were to equal nature’s withdrawals, it would still take decades, even centuries, for the climate to stabilize.

Measuring the scale of the economy and its impacts on social and ecological communities will require rigorous scientific inquiry and monitoring of indicators of both ecosystem and social-system health and resilience, on a global scale. In today’s economy, scientific research tends to favor profit-making pursuits. Tracking the scale of the economy will take a much greater commitment to scientific research aimed at the common good—at developing a comprehensive understanding of how key life-support systems function. New measures of societal and ecological well-being, many of which already have been proposed, will need to be refined and then substituted for current measures of economic growth—GDP, in particular. A method of doing all these things is derived from the I=f(PATE) framework, based on work by Paul Ehrlich and John Holdren. This framework says that the human impact on the global ecosystem (I) is a function (f) of the complex interplay among population (P), affluence (A), technology (T), and ethics (E). Understanding this set of relationships provides a means for figuring out how to keep the human economy within the earth’s ecological limits.

Question #4: What’s Fair?

In laying out his “spaceship earth” metaphor, Boulding pointed out that “we have a two-deck spaceship”: one deck for the haves and one for the have-nots. Yet the current economic order has no measure of fairness. Its main antidote to poverty is more growth— justified by the facile slogan that “a rising tide lifts all ships.” In many countries and regions of the world, notably China and India, growth has indeed been a major factor in moving hundreds of millions out of poverty. But in the four decades since Boulding wrote, the human population has approximately doubled. It is a sad fact that those people in the world today who are desperately poor still number in the hundreds of millions. At this point in history, we can no longer afford to try to address poverty through aggregate growth. To do so is simply unfair to future generations of humans and other species.

Determining what is fair also must take into account the enormous current and future ecological harm ranging from soil erosion and species extinction to massive destabilization of climate through greenhouse gas emissions. Hence, Boulding’s vision needs to be expanded. We tend to think only about how humans should be sharing the benefits and burdens of living with other humans. An economy in right relationship has to include the fair sharing of the earth’s life-support capacities with all of life’s commonwealth. In a whole earth economy, fairness requires that we seek a flourishing earth—a world that works for all.

Question #5: How Should the Economy Be Governed?

Throughout history, humans have cooperated to establish rules that all members of a community or society are expected to follow. Even the most fervent supporters of the free market would concede that some rules are necessary. The question, then, is: what rules? How are they established and enforced? Which rules characterize our institutions today?

Under the leadership of the thirty countries of the Organisation of Economic Co-operation and Development (OECD), money and its surrogates have become more and more detached from government regulation and control. The world economic powers insist on “free trade,” minimally regulated by national or international authorities. They also work to ensure that capital investment and financial markets remain minimally regulated by any publicly responsible body. This global free-for-all puts mounting pressure on social and ecological communities, which are wrongly assumed to be adequately protected as long as global GDP continues to climb. Governments are increasingly answerable not to their electorates, but rather to the financial interests that help politicians attain positions of authority and spend vast resources to influence governance decisions.

Unfortunately, many of the current piecemeal government solutions to the combination of problems threatening the global commons often exacerbate the problem. Examples such as genetically engineering crops to increase food yields, or using biofuels to provide a renewable source of fuel, will almost certainly increase ecological and social problems. Both require enormous monocultures, machinery driven by and fertilizers derived from fossil fuels, and the use of industrial patents, which affects land use and tenure and entails huge wealth-distribution problems, as well as genetic and chemical pollution. The fundamental reason the solutions are often even more dangerous than what they replace is that they grow out of and perpetuate the insane drive of industry and government for limitless growth. They often still serve wrong relationships.

What kind of governance is required for a whole earth economy? Current international institutions lack adequate mechanisms to understand, let alone manage, the ecological limits that place limits on the economy’s size; to protect global commons; to establish global ecological rules that all the world’s nations and citizens must live by; and to ensure that those rules are obeyed. For this reason, new and more effective governance is urgently needed at the global level. The missing global governance functions could be established in various ways. Four global institutions can be envisioned that would put them in place: an earth reserve; some form of global federalism; global environmental trusteeships; and a mandatory world court.

Four Steps to Achieving a Whole Earth Economy

Study after study has shown that reaching the goal for which we humans have placed our entire planet at risk—economic escalation and personal wealth—does not even make us happy. Above a certain amount needed to maintain a roof over their family and put food on the table each day, human beings in every country surveyed are not made happier by more material goods, even in significant amounts. What does make us happy are the ideals promoted by almost every ethical tradition known: belonging to a community; enjoying good health; sharing; loving and being loved; having access to nature; making a meaningful contribution. When we envision the true limitations, responsibilities, and mystery of living on the earth, we will begin to experience far more fulfilling lives than the excessive acquisition of material possessions can ever provide.

What can be done, then, to start building a whole earth economy in right relationship with life’s commonwealth? The first step on this new path is grounding and clarification. Right relationship is based on feeling a sense of awe for the cosmos and embracing an ethic of humankind’s appropriate place in, and relationship to, the cosmos and the earth. Grounding and clarification begin with the recognition that it makes much more sense to be inspired to live within the ecological limits of the earth than to ignore the ecological consequences of relentless economic growth. People everywhere need to envision having fulfilling lives, and then start living them by walking more lightly on the earth. Plenty of books, Internet resources, and community-based organizations provide creative ways to do this. With first grounding and then clarification, a whole earth economy can start to take hold.

Second, building a whole earth economy will require development of models, pilot programs, and techniques based on right relationship, informed by history but tailored as best they can be to the future. Whatever institutions emerge must preserve local decision making, yet ensure respect for new, ecologically based rules that we all must live by to avoid the further unraveling of life’s commonwealth and the attendant decline in the human prospect. This is not something that should only be left to “experts.” What will daily life be like when a new kind of global governance comes into play? The answer will depend not only on the details of how global governance functions, but also on how it makes sense in the daily lives of people in communities across the globe. The more people who participate in discussing new forms of global governance, the better it will serve people and the entire commonwealth of life fairly and effectively.

The third step is bearing witness to a guidance system built on right relationship. As a better future built on right relationship comes into sharper focus, a mass epiphany is bound to take place. Everyone who wants to preserve the integrity, resilience, and beauty of the commonwealth of life for future generations needs to commit to individual and collective changes that will lead to right relationship. It is impossible to predict how or when this epiphany will take place. But it is possible to hope for it and work for it by bearing active witness to the concept of right relationship and to the urgent need for change.

The last and catalytic step in this vision for building a whole earth economy is the igniting of a social movement of non-violent action that changes hearts, minds, and policy toward right relationship. Quaker history contains many stirring examples of action leading to the advancement of significant social and economic reform, while the Quaker template for abolishing both the slave trade and slavery itself against powerful, entrenched interests is the most well known. The Quaker example can serve as an inspiring model for building a whole earth economy in right relationship with life’s commonwealth. But bringing about the essential and urgent change to protect life’s commonwealth must be the goal of people of all faiths and persuasions.

  • Published March 25, 2016

man and nature relationship essay

Peter G. Brown

Professor Peter Brown’s teaching, research, and service are concerned with ethics, governance, and the protection of the environment. His appointments at McGill University are in the School of Environment, the Department of Geography, and the Department of Natural Resource Sciences.

man and nature relationship essay

Geoffrey Garver

Geoffrey Garver is an environmental consultant and lecturer in law in Montreal and a member of the Board of Trustees of the Quaker Institute for the Future.

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Relationship Between Human And Nature (Essay Sample)

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Humans and nature have a life-long relationship. This particular relation is as old as mankind itself. There was a time when nature and humans peacefully co-excited together in complete harmony but not anymore. Nature provided us with food, shelter, and everything else that we required but things changed drastically. For the past three centuries, humans have started to destroy nature. Diesel engines, smoke chimneys, factory waste, deforestation, nuclear waste, and whatnot are destroying the human relationship with nature. Nature is not just silent to all this, it has responded with global warming, wildfires, floods like a tsunami, and a rise in sea levels. In this essay, we will discuss events that led to this bad relationship between humans and nature.

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Table of Contents

Relationship Between Human And Environment Essay- 700 Word Long Essay

Humans and the environment have a centuries-long relationship with each other. For countless centuries mankind has peacefully coexisted and benefited from everything provided by nature. Mother nature on the other hand has been very kind to shower us with all its blessings. It has provided mankind with food, shelter, and all necessities of life without ever asking anything in return. For all these centuries human beings also cared for nature until the invention of diesel engines and large-scale factories that polluted the environment. In this essay, I will discuss how the relationship between humans and the environment is progressing after all this time.

Population explosion is the biggest factor that negatively affects the relationship between humans and the environment. Because of the rapid human population growth, the requirement for resources also increased by many folds. This huge population size created an imbalance and scarcity of resources. To fulfill growing demands for resources large-scale factories and production units were set up. These factories, chimneys, the petroleum industry, the textile industry, and whatnot released all the poisonous waste into the environment. These factories are exploiting nature and playing with human well-being by polluting the natural world.

Technological advancements,  modernization, and economic growth have led humans away from mother nature. Modern society has seen an increase in demand for natural systems and natural materials changing the human perception of nature. Humans no longer respect, love, and value nature as they just exploit it for their own benefits. The bond of love and affection between humans and the environment is no longer there. These increased distances have negatively affected our mental health and psychological well-being. Deforestation has caused a major climate change which has led to global warming but humans continue to cut all trees without planting new ones.

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Humans are strong and smart enough to dominate the world, but they still can’t survive without natural resources. Nature was a silent watcher for all these centuries but now it has struck back. Humankind suffers because of the destruction of nature and is forced to withstand harsh temperatures due to deforestation. Global warming, sea-level rise, heatwaves, flooding, and wildfires are some signs from nature that we need to stop harming our environment.

The natural life that includes animals and other species has improved their nature relationship. In all these centuries every living thing other than human beings has strived towards achieving sustainability. They have learned how to survive with limited resources by providing benefits to the natural environment. These species created a strong relationship with nature and played their part to improve human health. Whenever they use any natural resource they add value to the environment. Humans should learn from all other species to avoid environmental disasters.

In conclusion, just like many animal species are now distant because of overhunting, natural resources are also depleting every day. Everyone should be taught to love and respect nature to improve the relationship between humans and the environment. If things continue like this we won’t be able to survive on planet earth.

Short Essay On Relation Between Human And Nature – 300 Word Short Custom Essay

Humans and nature share a life-long relationship. They have been in a relationship since the first man laid food on earth. The human-nature relationship is ever-evolving and changing but for the last two centuries, it has just gotten worse. The main reason for this negative change is that humans no longer love and respect nature. The digital age has made humans lazy, now they only exploit nature for their benefit. In this short essay, I will discuss why this relationship is worsening with each passing day.

Population explosion is the main culprit behind environmental pollution. The increased demand for resources has led to the establishment of factories, mills, industries, and even nuclear reactors. All this poisonous waste is released in the sea, air, and water that destroys everything nature has blessed us with. Humans also destroy natural resources like trees and don’t care about achieving a sustainable future. Deforestation has caused climate change and a lack of fresh air. This climate change is responsible for global warming and flooding.

After all these centuries of peacefully coexisting the nature has finally struck back. Humans now face the threat of natural disasters like heat waves, rising sea levels, wildfires, and ozone depletion challenges. Humans are also running out of fossil fuels and social capital that played a vital role in the progress of humanity.

During human evolution and human development, we all shared a bond of love and affection with nature. Our social development and social relationships have destroyed the natural relationship of love with the environment. Humans nowadays are constantly developing alternative ways of coping with nature. We are forced to contend with the changing patterns of weather, and other natural processes all because we don’t respect nature anymore.

In conclusion, to preserve our relationship with nature, we must launch a social movement and raise awareness to promote green space. We should raise awareness among kids so that they can learn to respect nature as this is the only way to redeem ourselves in the eyes of mother nature.

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FAQ About Relationship Between Human and Natural World Essay

Why is human connection to nature important.

The human connection to nature is very important because this way we can start to love and respect nature like we did 2-3 centuries before. This bond with nature is the only way to restore our connection with nature.

What Is The Difference Between Human And Natural Environments?

Humans and the natural environment are two different entities. Humans can’t survive without nature but nature can still survive without humans.

man and nature relationship essay

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The Human–Nature Relationship and Its Impact on Health: A Critical Review

Valentine seymour.

1 Department of Civil, Environmental and Geomatic Engineering, University College London, London, UK

Within the past four decades, research has been increasingly drawn toward understanding whether there is a link between the changing human–nature relationship and its impact on people’s health. However, to examine whether there is a link requires research of its breadth and underlying mechanisms from an interdisciplinary approach. This article begins by reviewing the debates concerning the human–nature relationship, which are then critiqued and redefined from an interdisciplinary perspective. The concept and chronological history of “health” is then explored, based on the World Health Organization’s definition. Combining these concepts, the human–nature relationship and its impact on human’s health are then explored through a developing conceptual model. It is argued that using an interdisciplinary perspective can facilitate a deeper understanding of the complexities involved for attaining optimal health at the human–environmental interface.

Introduction

During the last century, research has been increasingly drawn toward understanding the human–nature relationship ( 1 , 2 ) and has revealed the many ways humans are linked with the natural environment ( 3 ). Some examples of these include humans’ preference for scenes dominated by natural elements ( 4 ), the sustainability of natural resources ( 5 , 6 ), and the health benefits associated with engaging with nature ( 7 – 9 ).

Of these examples, the impacts of the human–nature relationship on people’s health have grown with interest as evidence for a connection accumulates in research literature ( 10 ). Such connection has underpinned a host of theoretical and empirical research in fields, which until now have largely remained as separate entities.

Since the late nineteenth century a number of descriptive models have attempted to encapsulate the dimensions of human and ecosystem health as well as their interrelationships. These include the Environment of Health ( 11 ), the Mandala of Health ( 12 ), the Wheel of Fundamental Human Needs ( 13 ), the Healthy Communities ( 14 ), the One Health ( 15 ), and the bioecological systems theory ( 16 ). Each, however, have not fully incorporated all relevant dimensions, balancing between the biological, social, and spatial perspectives ( 17 , 18 ). In part this is due to the challenges of the already complex research base in relation to its concept, evidence base, measurement, and strategic framework. Further attention to the complexities of these aspects, interlinkages, processes, and relations is required for a deeper sense of understanding and causal directions to be identified ( 19 ).

This article reviews the interconnectivities between the human–nature relationship and human health. It begins by reviewing the each of their concepts and methodological approaches. These concepts will be converged to identify areas of overlap as well as existing research on the potential health impacts in relation to humanity’s degree of relationship to nature and lifestyle choices. From this, a developing conceptual model is proposed, to be inclusive of the human-centered perspective of health, viewing animals and the wider environment within the context of their relationship to humans. The model combines theoretical concepts and methodological approaches from those research fields examined in this review, to facilitate a deeper understanding of the intricacies involved for improving human health.

Defining the Human–Nature Relationship

It is beyond the scope of this paper to review the various connections at the intersect of humanity and the natural environment. Instead, I summarize key concepts and approaches from those four research fields ( Evolutionary Biology , Social Economics , Evolutionary Psychology , and Environmentalism ) outlined below, which have paid most attention to studying this research area. I then summarize areas of convergence between these connections in an attempt to describe the human–nature relationship, which will serve as background to this review.

It is anticipated that through drawing on these different fields of knowledge, a deeper level of understanding can be brought to the growing issue of humanity’s relationship with nature and its impact on health. This is because examining the human–nature relationship from a single disciplinary perspective could lead to partial findings that neglect other important sources as well as the complexities that exist between interlinkages, causal directions, processes, and relations.

Evolutionary Biology

Evolutionary biology is a branch of research that shortly followed Darwin’s ( 20 ) Theory of Evolution. It concerns the adaptive nature of variation in all animal and plant life, shaped by genetic architecture and developmental processes over time and space ( 21 ). Since its emergence over a century ago, the field has made some significant advances in scientific knowledge, but with intense debate still remaining among its central questions, including the rate of evolutionary change, the nature of its transitional processes (e.g., natural selection) ( 22 ). This in part owes to the research field’s interdisciplinary structure, formulated on the foundations of genetics, molecular biology, phylogeny, systematics, physiology, ecology, and population dynamics, integrating a diverging range of disciplines thus producing a host of challenging endeavors ( 23 , 24 ). Spanning each of these, human evolution centers on humanity’s life history since the lineage split from our ancestral primates and our adaptive synergy with nature.

In the last four decades, evolutionary biology has focused much attention on the cultural–genetic interaction and how these two inherent systems interrelate in relation to lifestyle and dietary choices [ Culturgen Evolution ( 25 ); Semi-Independent ( 26 ); Dual-Inheritance model ( 27 )]. Some of the well-known examples include humans’ physiological adaptation to agricultural sustenance ( 28 ), the gradual increase in lactose tolerance ( 29 ) as well as the susceptibility of allergic diseases (e.g., asthma and hay fever) in relation to decreasing microbial exposure ( 30 ).

This coevolutionary perspective between human adaptation and nature has been further conceptualized by Gual and Norgaard ( 31 ) as embedding three integrated systems (biophysical, biotic, and cultural). In this, culture is both constrained and promoted by the human genetics via a dynamic two-way interaction. However, bridging the gap between these research fields continues to generate much controversy, particularly as the nature of these evolutionary development processes differs widely (e.g., internal and external factors). This ongoing discussion is fueled by various scholars from multiple disciplines. Some have argued that one cannot assume all evolutionary mechanisms can be carried over into other areas ( 32 , 33 ), where genomes cannot evolve as quickly to meet modern lifestyle and dietary requirements ( 34 ). Conversely, others believe that humans have not entirely escaped the mechanisms of biological evolution in response to our cultural and technological progressions ( 35 ).

Evolutionary Psychology

Evolutionary psychology is a recently developed field of study, which has grown exponentially with interest since the 1980s. It centers on the adaptation of psychological characteristics said to have evolved over time in response to social and ecological circumstances within humanity’s ancestral environments ( 36 – 38 ). This reverse engineering approach to understanding the design of the human mind was first kindled by evolutionary theorist Charles Darwin ( 20 ) in the last few pages of Origin of Species ;

In the distant future … Psychology will be based on a new foundation, that of the necessary acquirement of each mental power and capacity by gradation [p. 447].

As such, evolutionary psychology is viewed by some to offer a metatheory that dissolves the traditional boundaries held in psychology (e.g., cognitive, social, personality, and development). Within this metatheory, all psychological theories implicitly believed by some to unify under this umbrella ( 37 ). However, the application of evolution to the study of psychology has not been without controversial debate in areas relating to cognitive adaptation, testability of hypotheses, and the uniformity of human nature ( 39 ).

During the past few decades, the field has presented numerous concepts and measures to describe human connectedness to nature. These include Deep Ecology ( 40 ), Extinction of Experience ( 41 ), Inclusion of Nature in Self ( 42 ), and Connectedness to Nature ( 43 ). However, the Biophilia hypothesis ( 44 ) remains the most substantially contributed to theory and argues for the instinctive esthetic preference for natural environments and subconscious affiliation for other living organisms. Supportive findings include humans’ preference for scenes dominated by natural elements ( 4 ), improved cognitive functioning through connectivity with nature ( 45 ) as well as instinctive responses to specific natural stimuli or cues (e.g., a common phobia of snakes) ( 46 ). More recently, evidence is emerging to suggest that connectivity to nature can generate positive impacts on one’s health, increasing with intensity and duration ( 47 ).

The underpinning of the Biophilia hypothesis centers on humanity’s source of attachment to nature beyond those on the surface particulars. Instead, it reflects thousands of years of evolutionary experience closely bonding with other living organisms ( 44 ). Such process is mediated by the rules of prepared and counter-prepared learning that shape our cognitive and emotional apparatus; evolving by natural selection via a cultural context ( 48 ). This innate value for nature is suggested to be reflected in the choices we make, experiences expressed as well as our longstanding actions to maintain our connection to nature ( 49 ). Nevertheless, many have gone on to recognize the research field’s need for revision and further evidentiary support through empirical analysis ( 50 ). Similarly, as other researchers have argued, these innate values should be viewed in complementary to other drivers and affinities from different sources that can also be acquired (e.g., technology and urban landscapes). This is because at the commonest level, as Orr ( 51 ) explains, humanity can learn to love what becomes familiar, a notion also reflected in the Topophilia (“love of place”) hypothesis ( 52 ).

Social Economics

Social economics is a metadiscipline in which economics is embedded in social, political, and cultural behaviors. It examines institutions, choice behavior, rationality as well as values in relation to markets ( 53 ). Owing to its diverse structure, the human–nature relationship has been explored in various contexts. These include the reflections of society’s values and identities in natural landscapes ( 54 ), condition of placelessness ( 55 ), and humanity’s growing ecosynchronous tendencies ( 56 ) as well as how the relationship has evolved with historical context ( 57 – 59 ). While the dynamics of human and nature coupled systems has become a growing interdisciplinary field of research, past work within social economics has remained more theoretical than empirically based ( 59 ).

The connection between the start of industrialized societies and the dynamically evolving human–nature relationship has been discussed by many ( 60 ), revealing a host of economic–nature conflicts. One example includes those metaphorically outlined in the frequently cited article “ The Tragedy of the Commons .” In this, it argues that the four laws of ecology are counter intuitive with the four laws of capitalism ( 5 , 6 ). Based on this perspective, the human–nature relationship is simplified to one of exchange value, where adverse costs to the environment are rarely factored into the equation ( 6 ). However, this is not to say that humanity’s increasing specialization and complexity in most contemporary societies are distinct from nature but still depend on nature to exert ( 61 ).

Central to the tenets outlined in Tragedy of the Commons is the idea of “gradually diminishing freedom” where a population can increasingly exceed the limits of its resources if avoidance measures are not implemented (e.g., privatization or publicly owned property with rights of entry) ( 5 , 62 ). Yet, such avoidance measures can be seen to reflect emerging arguments in the field of environmental justice, which researches the inequalities at the intersection between environmental quality, accessibility, and social hierarchies ( 63 ). These arguments derive from the growing evidence that suggests the human–nature relationship is seemingly disproportionate to those vulnerable groups in society (e.g., lack of green spaces and poor air quality), something public health researchers believe to be a contributing factor to health inequities ( 64 ). As such, conflicts between both private and collective interests remain a challenge for future social economic development ( 65 ). This was explored more fully in Ostrom’s ( 66 ) research on managing a common pool of resources.

Environmentalism

Environmentalism can be broadly defined as an ideology or social movement. It focuses on fundamental environmental concerns as well as associated underlying social, political, and economic issues stemming from humanity’s interactions affecting the natural environment ( 67 , 68 ). In this context, the human–nature relationship has been explored through various human-related activities, from natural resource extraction and environmental hazards to habitat management and restoration. Within each of these reflects a common aspect of “power” visible in much of the literature that centers on environmental history ( 69 ). Some examples included agricultural engineering ( 70 ), the extinction of animals through over hunting ( 71 ) as well as the ecological collapse on Easter Island from human overexploitation of natural resources, since disproven ( 72 – 74 ). Yet, in the last decade, the field’s presupposed dichotomy between humans and nature in relation to power has been critically challenged by Radkau ( 75 ) who regards this perspective as misleading without careful examination. Instead, they propose the relationship to be more closely in synchrony.

Power can be characterized as “ A person, institution, physical event or idea … because it has an impact on society: It affects what people do, think and how they live ” ( 76 ). Though frequently debated in other disciplines, in the context of the human–nature relationship, the concept of “power” can be exerted by both nature and humanity. In regards to nature’s power against humanity, it has the ability to sustain society as well as emphasize its conditional awareness, environmental constraints, and fragilities ( 77 ). In contrast, humanity’s power against nature can take the form of institutions, artifacts, practices, procedures, and techniques ( 70 ). In the context of this review, it focuses on nature’s powers against humanity.

It has been argued that human power over nature has altered and weakened in dominance ( 75 ) since the emergence of Rachel Carson’s book Silent Spring in 1962, and later concepts of Gaia ( 78 ), Deep Ecology ( 40 ), and Sustainable Development ( 79 ). Instead, humanity’s power toward nature has become one of a moral sense of protectionism or the safeguarding of the environment ( 80 ). This conservative behavior (e.g., natural defenses, habitat management, and ecological restoration) can be termed “Urgent Biophilia” ( 81 ) and is the conscious urge to express affinity for nature pending an environmental disaster. As Radkau ( 69 ) suggests, with warnings of climatic change, biodiversity loss, and depletions in natural resources, this poses a threat to humanity. As such, this will eventually generate a turning point where human power is overwhelmed by the power of nature, bringing nature and power into a sustainable balance. Nonetheless, as many also highlight, humanity’s responses to environmental disasters can directly impinge on an array of multi-causalities of intervening variables (e.g., resource depletion and social economics) and the complexity of outcomes ( 82 ).

An Interdisciplinary Perspective of the Human–Nature Relationship

Through exploring the key concepts found in evolutionary biology, social economics, evolutionary psychology, and environmentalism, this has enabled a broader understanding of the various ways humans are connected to the natural environment. Each should not be viewed as separate entities, but rather that they share commonalities in terms of mutual or conjoint information and active research areas where similarities can occur (see Table ​ Table1 1 below). For example, there is a clear connection between social economics, evolutionary psychology, and biology in areas of health, lifestyle, and biophilic nature ( 40 , 53 , 81 ) as well as between social economics and the environment in regards to balancing relationships of power ( 5 , 75 ). Similarly, economic–nature conflicts can occur between disciplines evolutionary psychology and social economics in relation to people’s affiliation for nature and industrial growth.

A summarized overview of human–nature relationship connections between those research fields explored .

Research fieldType of connectionDescriptionExamples
Evolutionary biologyCultural–genetic interaction (coevolution)The interrelationship between two or more inherent systems (e.g., biophysical, biotic, and cultural). Examples used in this review related to lifestyle and dietary choices
Overlaps identified between the following research disciplines and fields: human health (see ), genetics, evolutionary studies, culture, and social economic behaviors
Lumsden and Wilson ( ); Boyd and Richerson ( ); Cohen and Armelagos ( ); Laland et al. ( ); Bloomfield et al. ( ); Gual and Norgaard ( ); Simon ( ); Nelson ( ); Carrera-Bastos et al. ( ); and Powell ( )
Evolutionary psychologyAffiliation to natureThe instinctive esthetic preference and value for nature. Examples used in this review related to people’s feelings of connectedness to nature
Overlaps identified between the following research disciplines and fields: evolution, mental health and well-being (see ), social and behavioral ecology, psychology, culture, and human development
Wilson ( ); Naess ( ); Pyle ( ); Schultz ( ); Mayer and Frantz ( ); Howell et al. ( ); Ulrich ( ); Gullone ( ); Depledge et al. ( ); Joye and van den Berg ( ); Orr ( ); and Tuan ( )
Social economicsEconomic–nature conflictsThe values of nature are counter intuitive with those values and actions of capitalism. Examples used in this review related to natural resource management
Overlaps identified between the following research disciplines and fields: social economics, ecosystem accounting (see ), power relationships, conservation and resource management, affiliation to nature, and biophysical systems
Relph ( ); Hay ( ); Glacken ( ); Buckeridge ( ); Small and Jollands ( ); Hardin ( ); Van Vugt ( ); and Ostrom ( )
EnvironmentalismPower relationshipsThose power relationships exerted by both nature and humanity. Examples used in this review related to conservation behaviors and management of the natural environment
Overlaps identified between the following research disciplines and fields: economic–nature conflicts, conservation management, social and cultural behaviors, social health (see ), affiliation to nature, and biophysical systems
Radkau ( ); Richards ( ); Whited ( ); Hodder and Bullock ( ); Tidball ( ); and Adger et al. ( )

Our understanding of the human–nature relationship and its underlying mechanisms could be further understood from an interdisciplinary perspective. In essence, the human–nature relationship can be understood through the Biophilia concept of humanity’s affiliation with nature as well as related concepts and measures to describe human connectedness to nature ( 49 – 53 ). Equally, Orr’s ( 51 ) perspective that at the commonest level humans can acquire other affinities to or learn to love different elements than those of the natural world (e.g., technology and urban environments) adds to this understanding. Further, while humanity, and indeed nature also, has not entirely escaped change, it cannot be assumed that all have been shaped by evolutionary mechanisms ( 42 , 44 ). Some have been shaped by what Radkau ( 75 ) terms as the power shift between humans and nature, which is evolving, as it has and will keep on doing. As such, the human–nature relationship goes beyond the extent to which an individual believes or feels they are part of nature. It can also be understood as, and inclusive of, our adaptive synergy with nature as well as our longstanding actions and experiences that connect us to nature. Over time, as research and scientific knowledge progresses, it is anticipated that this definition of the human–nature relationship will adapt, featuring the addition of other emerging research fields and avenues.

Defining Health

Conceptualizing “health” has often generated complex debates across different disciplines owing to its multidimensional and dynamic nature ( 83 ). It is, however, beyond the scope of this paper to review the many ways these concepts have been previously explored ( 84 – 86 ). Instead, “health” is reviewed and viewed more generally through the lens of the World Health Organization 1948 definition.

The World Health Organization defined “health” simply as the physical, social, and mental well-being of humanity, in which “health” was widened beyond those biomedical aspects (e.g., disease and illness) to encompass the socioeconomic and psychological domains ( 85 ). This classical definition advocated health’s shift toward a holistic perspective, with emphasis on more positive attributes ( 84 , 87 ) and was not simply “ the mere absence of disease and infirmity ” [( 83 ), p. 1]. It also reflected people’s ambitious outlook after the Second World War, when health and peace were seen as inseparable ( 83 , 84 ). Since then, this shift has seen a major growth in the last 30 years, primarily in areas of positive health and psychology ( 88 – 92 ).

Despite its broad perspective of human health, the definition has also encountered criticism in relation to its description and its overall reflectance of modern society. For instance, the use of the term “completeness” when describing optimal health has been regarded by many as impractical. Instead, Huber et al ( 83 ) propose health to be the “ability to adapt and to self-manage” and invite the continuation of further discussions and proposals of this definition to be characterized as well as measured through its three interrelated dimensions; physical, mental, and social health. Similarly, others have highlighted the need to distinguish health from happiness ( 84 ) or its inability to fully reflect modern transformations in knowledge and development (e.g., technology, medicine, genomics as well as physical and social environments) ( 86 ). As such, there have been calls to reconceptualize this definition, to ensure further clarity and relevance for our adaptive societies ( 83 ).

Broadly, health has been measured through two theoretical approaches; subjective and objective ( 85 ). The subjective approach is based on individual’s perceived physical, emotional, and cognitive experiences or functioning. By contrast, the objective approach measures those variables, which are existing and measurable external to an individual’s internal experience such as living conditions or human needs that enable people to lead a good life (e.g., health markers, education, environment, occupational attainment, and civic involvement) ( 85 ). Together, these approaches provide a more comprehensive picture of a person’s health status, which are applicable across its three health components (physical, mental, and social), as described below.

First, physical health is defined as a healthy organism capable of maintaining physiological fitness through protective or adaptive responses during changing circumstances ( 83 ). While it centers on health-related behaviors and fitness (including lifestyle and dietary choices), physiological fitness is considered one of the most important health markers thought to be an integral measure of most bodily functions involved in the performance of daily physical exercise ( 93 ). These can be measured through various means, with examples including questionnaires, behavioral observations, motion sensors, and physiological markers (e.g., heart rate) ( 94 ).

Second, mental health is often regarded as a broad concept to define, encapsulating both mental illness and well-being. It can be characterized as the positive state of well-being and the capacity of a person to cope with life stresses as well as contribute to community engagement activities ( 83 , 95 ). It has the ability to both determine as well as be determined by a host of multifaceted health and social factors being inextricably linked to overall health, inclusive of diet, exercise, and environmental conditions. As a result, there are no single definitive indicators used to capture its overall measurement. This owes in part to the breadth of methods and tends to represent hedonic (e.g., life satisfaction and happiness) and eudaimonic (e.g., virtuous activity) aspects of well-being, each known to be useful predictors of physical health components ( 96 ).

Third, social health can be generalized as the ability to lead life with some degree of independence and participate in social activities ( 83 ). Indicators of the concept revolve around social relationships, social cohesion, and participation in community activities. Further, such mechanisms are closely linked to improving physical and mental well-being as well as forming constructs, which underline social capital. Owing to its complexity, its measurement focuses on strengths of primary networks or relationships (e.g., family, friends, neighborliness, and volunteering in the community) at local, neighborhood, and national levels ( 97 ).

Current Knowledge on the Human–Nature Relationship and Health

This section summarizes existing theoretical and literature research at the intersection of the human–nature relationship and health, as defined in this review. This has been explored through three Subsections “ Physical Health ,” “ Mental Health ,” and “ Social Health .” It aims to identify areas of convergence as well as gaps and limitations.

Physical Health

Though it is widely established that healthy eating and regular exercise have major impacts on physical health ( 98 ), within the past 30 years research has also identified that exposure to nature (e.g., visual, multisensory, or by active engagement) is equally effective for regulating our diurnal body rhythms to ensure physical vitality ( 99 ). Such notion stems from Wilson’s ( 44 ) proposed “Three Pillars of Biophilia” experience categories (Nature of Space, Natural Analogs, and Nature in Space), which relate to natural materials and patterns experienced in nature, inducing a positive impact on health ( 9 ). Empirical research in this domain was first carried out by Ulrich ( 46 ) who found that those hospital patients exposed to natural scenery from a window view experienced decreased levels of pain and shorter recovery time after surgery. Following this, research in this academic field has grown exponentially and encompasses a large literature base on nature’s health benefits. These include improvements in neurological and circadian rhythms relating to exposures to natural sunlight ( 100 , 101 ), undergoing “Earthing” or physical contact with the Earth’s surface regulates diurnal body rhythms ( 102 ) as well as walking activities in forest environments reducing blood pressure levels ( 8 ).

In spite of its increasing findings, some have suggested the need for further objective research at the intersect of nature-based parameters and human health ( 9 ). One reason for this is that most studies have yet to be scrutinized to empirical scientific analysis ( 55 , 103 ) owing to the research area’s reliance on self-reported measures with the need for inclusion of more quantitative forms of data (e.g., physiological and biochemical indicators). This presents inherent difficulty in comparing assessment measures or different data types relative to the size and scale of the variables being evaluated ( 9 ). Further, there still remain evidence gaps in data on what activities might increase levels of physical health as well as limited amount of longitudinal datasets from which the frequency, duration, and causal directions could be inferred ( 104 ).

Mental Health

Mental health studies in the context of connecting with nature have also generated a growing research base since the emergence of the Biophilia concept in the mid-1980s ( 45 ). Much of its research within the Evolutionary Psychology discipline examines the recuperative effects of nature on well-being and its beneficial properties following researcher’s arguments of humanity’s affiliation for nature ( 105 ). Supporting research has been well documented in literature during the last few decades. These include “Heraclitean motion” or natural movement ( 14 ), natural sounds ( 106 ), children’s engagement activities within green settings ( 7 , 107 ) as well as esthetic preferences for nature and natural forms ( 4 , 49 ).

Criticisms of this research area center on the inability to decipher causal effects and direction of such benefits and in part relates to its predominant focus on “recuperative measure” than that of detecting its “source” ( 105 ). In light of this, reviewers repeatedly remark on researchers’ tendencies to focus on outcomes of well-being, neglecting the intervening mechanisms that sustain or inhibit well-being ( 108 ). Similarly, further mixed-method approaches and larger sample sizes are needed in this research field. This would enhance existing evidence gaps to enhance existing knowledge of variable interlinkages with other important sources (e.g., physical and social health aspects) as well as the diversity that exists between individuals ( 104 ).

Social Health

In the last two decades, the relationship between people and place in the context of green spaces has received much attention in academic literature in regards to its importance for the vitality of communities and their surrounding environments ( 109 ). As studies have shown, the presence of green space can promote social cohesion and group-based activities, aspects that are crucial for maintaining social ties, developing communities, and increasing individual’s well-being (e.g., horticulture and ecological restoration) ( 110 ). Examples of findings include usage of outdoor space exponentially increases with number and locality of trees ( 111 ), children’s activities in green spaces improves social development ( 7 ) as well as accessibility to green spaces enhances social bonds in communities ( 112 ).

One of the main limitations within this field relates to the generally perceived idea that public green spaces are freely open to everyone in all capacities ( 113 ). This limitation has been, as already, highlighted from the emerging arguments in the field of environmental justice and economic–nature conflicts ( 63 ). As such, many researchers highlight the need to maintain awareness of other barriers that might hinder cohesion and community participation (e.g., semi-public space and social exclusion). Further, there still remains a gap between academic research and local knowledge, which would otherwise lead to more effective interventions. However, without implementing participatory engagement, many studies risk misrepresenting the true social, economic, and political diversity that would increase both our understanding of “real life” problems of concern as well as bringing depth to data collected ( 114 ). Nonetheless, for such approach to be implemented requires sufficient time, cost, and an adequate scale of resources to ensure for aspects of coordination, communication, and data validation ( 115 ).

Impacts of the Human–Nature Relationship on Health

During the past four decades, researchers, health practitioners, and environmentalists alike have begun to explore the potential link between the human–nature relationship and its impact people’s health ( 10 ). This in part owes to the increasing evidence accumulating in research literature centering on the relationships between the following areas: chronic diseases and urbanization, nature connectedness and happiness, health implications of contemporary society’s lifestyle choices as well as the adverse impacts of environmental quality on the health of humans and non-humans alike ( 116 , 117 ).

Such health-related effects that have been alluded to include chronic diseases, social isolation, emotional well-being as well as other psychiatric disorders (e.g., attention deficit disorders and anxiety) and associated physical symptoms ( 7 , 118 ). Reasons for these proposed links have been suggested to stem from various behavioral patterns (e.g., unhealthy diets and indoor lifestyles) associated with consumerism, urbanization, and anthropogenic polluting activities ( 117 , 119 ). Further, these suggested links have been inferred, by some, to be visible in other species (e.g., insects, mice, and amphibians) as a consequence to living in unnatural habitats or enclosures ( 120 – 122 ). Nonetheless, research within this field remains speculative with few counter examples (e.g., some species of wildlife adapting to urban environments), requiring further empirical analysis ( 108 ).

With a growing trend in the number of chronic diseases and psychiatric disorders, costs to the U. K.’s National Health Service (NHS) could rise as the use of prescriptive drugs and medical interventions increases ( 123 ). However, this anticipated trend is considered to be both undesirable and expensive to the already overwhelmed health-care system ( 124 ). In concurrence are the associated impacts on health equity ( 125 , 126 ), equating to further productivity and tax losses every year in addition to a growing gap in health inequalities ( 127 ).

Furthermore, population growth in urbanized areas is expected to impact future accessibility to and overall loss of natural spaces. Not only would this have a direct detrimental effect on the health of both humans and non-humans but equally the functioning and integrity of ecosystem services that sustain our economic productivity ( 128 ). Thereby, costs of sustaining our human-engineered components of social–ecological systems could rise, having an indirect impact on our economic growth and associated pathways connecting to health ( 129 , 130 ). As such, researchers have highlighted the importance of implementing all characteristics when accounting ecosystem services, particularly the inclusion of natural and health-related capital, as well as their intervening mechanisms. This is an area, which at present remains difficult to synthesize owing to fragmented studies from a host of disciplines that are more conceptually rather than empirically based ( 131 ).

Toward an Interdisciplinary Perspective of Human and Ecosystem Health

Since the late nineteenth century, a number of descriptive models have been developed to encapsulate the dimensions of human health and the natural environment as well as their interrelationships ( 17 ). These include the Environment of Health ( 11 ), the Mandala of Health ( 12 ), the Wheel of Fundamental Human Needs ( 13 ), and the Healthy Communities ( 14 ). As VanLeeuwen et al ( 17 ) highlight in their review, each have not fully incorporated all relevant characteristics of ecosystems (e.g., multiple species, trade-offs, and feedback loops, as well as the complex interrelationships between socioeconomic and biophysical environments). Further, the Bioecological systems theory model encapsulates the biopsychological characteristics of an evolving theoretical system for scientific study of human development over time ( 16 , 132 ). However, the model has been suggested by some ( 133 , 134 ) to be static and compartmentalized in nature, emphasizing instead the importance of evolving synergies between biology, culture, and technology.

More recently, the concept “One Health” has gradually evolved and increased with momentum across various disciplines ( 15 ). It is broadly defined as the attainment of optimal health across the human–animal–environmental interfaces at local, national, and global levels. It calls for a holistic and universal approach to researching health, an ideology said to be traceable to pathologist Rudolf Virchow in 1858 ( 18 ). Yet, the concept has received criticisms regarding its prominence toward the more biological phenomena (e.g., infectious diseases) than those of a social science and spatial perspective ( 18 , 135 ). Some have therefore suggested its need to adopt an interdisciplinary approach to facilitate a deeper understanding of the complexities involved ( 13 ).

To address these limitations identified in the above models, a suggested conceptual model has been outlined below (Figure ​ (Figure1). 1 ). It is both inclusive of all relevant characteristics of ecosystems, their continuously evolving synergies with human health as well as a balance between the biological, social, and spatial perspectives. This is achieved through combining the perspective of the human–nature relationship, as summarized in Section “ Defining the Human–Nature Relationship ” of this review, with those human-centered components of health (physical, mental, and social), as defined by the World Health Organization in 1948 in Section “ Defining Health .” It aims to facilitate a deeper understanding of the complexities involved for attaining optimal human health ( 19 ). I will now describe the conceptual model.

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Interdisciplinary perspective of human and ecosystem health [image on the inside circle is by Baird ( 136 ) with the background image, added text, and embedded illustrations being the author’s own work] .

First, the outer circle is representative of “nature” that both encompasses and interconnects with the three human-centered components of health (physical, mental, and social). Through this it emphasizes humanity’s interrelationship with the environment. As identified in Section “ Defining the Human–Nature Relationship ” of this review, the human–nature relationship can be experienced through various biological, ecological, and behavioral connections. For instance, social, political, and economic issues stemming from humanity’s interactions affecting the natural environment (e.g., natural resources, environmental hazards, habitat management, and restoration), as explored in Subsections “ Social Economics ” and “ Environmentalism .”

Second, in the inner circle, the three components of human health (physical, mental, and social) are interconnected through a cohesive triangle to reflect their interdisciplinary and dynamic natures, as outlined in Section “ Defining Health .” Further, this cohesive triangle acts on two levels. First, as a single construct of health based on these components combined. Second, the underlying intervening mechanisms that sustain or inhibit health, which can derive from each of these separately ( 105 ). Thereby, it not only focuses on the outcomes or “recuperative measure” of health but also the source of such outcomes and their directions, as highlighted in Section “ Mental Health ” ( 104 ).

The middle circle represents the interconnected relationship between humanity and the natural environment with relevance to human health (see Current Knowledge on the Human–Nature Relationship and Health ). This has been indicated by the two-way arrows and incorporates Gual and Norgaard’s ( 31 ) coevolutionary perspective between human adaptation and the natural environment. In this way, the relationship is continually interconnected via two-way physical and perceptual interactions. These are embedded within three integrated systems (biophysical, biotic, and cultural), with all humanity knows of the world comes through such mediums ( 31 ). As such, the human–nature relationship goes beyond the extent to which an individual believes or feels they are affiliated with nature (e.g., Biophilia concept). It can also be understood as, and inclusive of, our adaptive synergy with nature as well as our longstanding actions and experiences that connect us to nature.

Utilizing this developing conceptual model, methodological approaches can be employed from those research fields explored in this review, enabling a more interdisciplinary framework. The characteristics, descriptions, implications, and practicalities of this are detailed in Table ​ Table2 2 below. The advantage of this is that a multitude of knowledge from both rigorous scientific analysis as well as collaborative participatory research can be combined bringing a greater depth to data collected ( 114 ). This could be achieved through using more mixed-method approaches and adopting a pragmatic outlook in research. In this way, the true social, economic, and political diversity of “real life” as well as the optimal human health at the human–environmental interface can be identified. As such, a more multidimensional perspective of human health would be gained, knowledge that could be implemented to address those issues identified in Section “ Impacts of the Human–Nature Relationship on Health ” (e.g., improving nature and health ecosystem service accounting). Nonetheless, adopting a pragmatic outlook brings its own challenges, as explored by Onwuegbuzie and Leech ( 137 ), with several researchers proposing frameworks that could be implemented to address these concerns ( 138 , 139 ).

A summarized overview of human and ecosystem health from an interdisciplinary perspective .

CharacteristicsDescriptionImplications and practicalities
Human health (inner circle)Physical, mental, and social healthThe three components of human health (see ): physical, mental, and socialThis acts on 2 levels: collectively and intervening mechanisms
To identify and evaluate the sources, directions as well as outcomes of health. To measure these through both objective and subjective indicators, using a mixed-method approach. Examples include questionnaires, governmental and public datasets, behavioral observations, and physiological markers
To enhance understanding and accounting of health capital as well as intervening mechanisms. To use such knowledge to foster and support healthy lifestyles and communities
Human–nature relationship (middle circle)Biophysical, biotic, and cultural interactionDescribes humans’ connections with the natural environment (see ) and the interrelationship between two or more inherent systems (e.g., biophysical, biotic, and cultural)This refers to a two-way relationship between human health and nature
These connections were explored and summarized from those four research fields, which have paid most attention to studying the interface of humanity and the natural environment: evolutionary biology, evolutionary psychology, social economics, and environmentalismTo identify and evaluate the sources, directions as well as outcomes of these 4 human–nature connections, using an interdisciplinary perspective. To measure these through both objective and subjective indicators, using a mixed-method approach. Examples include participatory research methods, governmental and public datasets, as well as systematic and thematic reviews
To enhance ecosystem services accounting, to be inclusive of natural and health-related capital. To integrate nature-based activities into health-care systems. To design human environments, social economic systems, and “power” relationships to be more in balance with nature
Nature (outer circle)Nature in space, nature of space, and natural analogsDescribes humanity’s exposure to nature and experience categories, which relate to natural materials and patterns experienced in nature, both visually and non-visually (see and )Exposure refers to those visual, multisensory, or by active engagement
To identify and evaluate the sources, directions as well as outcomes of exposure to nature. To measure these through both objective and subjective indicators, using a mixed-method approach. Examples include interviews, governmental and public datasets, and questionnaires
To enhance understanding and accounting of natural capital as well as intervening mechanisms. To include such knowledge in human practices (e.g., public policies) and design

Summary and Conclusion

One of the imperatives for this article is to review existing theoretical and research literature on the many ways that humans are linked with the natural environment within various disciplines. Although widely discussed across the main four research fields – evolutionary psychology, environmentalism, evolutionary biology, and social economics – there has been comparatively little discussion of convergence between them on defining the human–nature relationship. This paper therefore attempts to redefine the human–nature relationship to bring further understanding of humanity’s relationship with the natural environment from an interdisciplinary perspective. The paper also highlights important complex debates both within and across these disciplines.

The central discussion was to explore the interrelationships between the human–nature relationship and its impact on human health. In questioning the causal relationship, this paper addresses existing research on potential adverse and beneficial impacts in relation to humanity’s degree of relationship to nature and lifestyle choices. The paper also acknowledged current gaps and limitations of this link relative to the different types of health (physical, mental, and social), as characterized by the World Health Organization in 1948. Most of these relate to research at the intersect of nature-based parameters and human health being in its relative infancy. It has also been highlighted that the reorientation of health toward a well-being perspective brings its own challenges to the already complex research base in relation to its concept, measurement, and strategic framework. For a deeper sense of understanding and causal directions to be identified requires further attention to the complexities of these aspects’ interlinkages, processes, and relations.

Finally, a developing conceptual model of human and ecosystem health that is inclusive of the human-centered perspective is proposed. It is based on an interdisciplinary outlook at the intersection of the human–nature relationship and human health, addressing the limitations identified in existing models. To achieve this, it combines theoretical concepts and methodological approaches from those research fields examined in this review, bringing a greater depth to data collected. In attempting this, a balance between both rigorous scientific analysis as well as collaborative participatory research will be required, adopting a pragmatic outlook. In this way, an interdisciplinary approach can facilitate a deeper understanding of the complexities involved for attaining optimal health at the human–environmental interface.

Author Contributions

The author confirms being the sole contributor of this work and approved it for publication.

Conflict of Interest Statement

The author declares that the research was conducted in the absence of any commercial or financial relationships that could be construed as a potential conflict of interest.

Acknowledgments

The author would like to thank the following people for their advice and feedback during the writing of this manuscript: Muki Haklay, Pippa Bark-Williams, Mike Wood, Peter J. Burt, Catherine Holloway, Jenny Mindell, Claire Ellul, Elizabeth H. Boakes, Gianfranco Gliozzo, Chris Spears, Louisa Hooper, and Roberta Antonica. University College London and The Conservation Volunteers sponsored this research.

Ralph Waldo Emerson

The Beauty About The Nature

To go into solitude, a man needs to retire as much from his chamber as from society. I am not solitary whilst I read and write, though nobody is with me. But if a man would be alone, let him look at the stars. The rays that come from those heavenly worlds, will separate between him and what he touches. One might think the atmosphere was made transparent with this design, to give man, in the heavenly bodies, the perpetual presence of the sublime. Seen in the streets of cities, how great they are! If the stars should appear one night in a thousand years, how would men believe and adore; and preserve for many generations the remembrance of the city of God which had been shown! But every night come out these envoys of beauty and light the universe with their admonishing smile.

The Stars Awaken a Certain Reverence, Because Though Always Present, They Are Inaccessible;

but all natural objects make a kindred impression when the mind is open to their influence. Nature never wears a mean appearance. Neither does the wisest man extort her secret, and lose his curiosity by finding out all her perfection. Nature never became a toy to a wise spirit. The flowers, the animals, the mountains, reflected the wisdom of his best hour, as much as they had delighted the simplicity of his childhood. When we speak of nature in this manner, we have a distinct but most poetical sense in the mind. We mean the integrity of impression made by manifold natural objects. It is this which distinguishes the stick of timber of the wood-cutter, from the tree of the poet . The charming landscape which I saw this morning, is indubitably made up of some twenty or thirty farms. Miller owns this field, Locke that, and Manning the woodland beyond. But none of them owns the landscape. There is a property in the horizon which no man has but he whose eye can integrate all the parts, that is, the poet . This is the best part of these men's farms, yet to this, their warranty deeds give no title. To speak truly, few adult persons can see nature. Most persons do not see the sun. At least they have a very superficial seeing. The sun illuminates only the eye of the man but shines into the eye and the heart of the child.

The lover of nature is he whose inward and outward senses are still truly adjusted to each other;

who has retained the spirit of infancy even into the era of manhood. His intercourse with heaven and earth becomes part of his daily food. In the presence of nature, a wild delight runs through the man, in spite of real sorrows. Nature says, — he is my creature, and maugre all his impertinent griefs, he shall be glad with me. Not the sun or the summer alone, but every hour and season yields its tribute of delight; for every hour and change corresponds to and authorizes a different state of the mind, from breathless noon to grimmest midnight.

Nature is a setting that fits equally well a comic or a mourning piece. In good health, the air is a cordial of incredible virtue. Crossing a bare common, in snow puddles, at twilight, under a clouded sky, without having in my thoughts any occurrence of special good fortune, I have enjoyed a perfect exhilaration. I am glad to the brink of fear. In the woods too, a man casts off his years, as the snake his slough, and at what period soever of life, is always a child. In the woods, is perpetual youth. Within these plantations of God, a decorum and sanctity reign, a perennial festival is dressed, and the guest sees not how he should tire of them in a thousand years. In the woods, we return to reason and faith.

There I feel that nothing can befall me in life,

— no disgrace, no calamity, (leaving me my eyes,) which nature cannot repair. Standing on the bare ground, — my head bathed by the blithe air, and uplifted into infinite space, — all mean egotism vanishes. I become a transparent eye-ball; I am nothing; I see all; the currents of the Universal Being circulate through me; I am part or particle of God. The name of the nearest friend sounds then foreign and accidental: to be brothers, to be acquaintances, — master or servant, is then a trifle and a disturbance. I am the lover of uncontained and immortal beauty. In the wilderness, I find something more dear and connate than in streets or villages. In the tranquil landscape, and especially in the distant line of the horizon, man beholds somewhat as beautiful as his own nature.

The greatest delight which the fields and woods minister, is the suggestion of an occult relation between man and the vegetable.

I am not alone and unacknowledged. They nod to me, and I to them. The waving of the boughs in the storm is new to me and old. It takes me by surprise, and yet is not unknown. Its effect is like that of a higher thought or a better emotion coming over me, when I deemed I was thinking justly or doing right.

Yet it is certain that the power to produce this delight, does not reside in nature, but in man, or in a harmony of both. It is necessary to use these pleasures with great temperance. For, nature is not always tricked in holiday attire, but the same scene which yesterday breathed perfume and glittered as for the frolic of the nymphs, is overspread with melancholy today. Nature always wears the colors of the spirit. To a man laboring under calamity, the heat of his own fire hath sadness in it. Then, there is a kind of contempt of the landscape felt by him who has just lost by death a dear friend. The sky is less grand as it shuts down over less worth in the population.

Nature always wears the colors of the spirit.

Chapter I from Nature , published as part of Nature; Addresses and Lectures

What Is The Meaning Behind Nature, The Poem?

Emerson often referred to nature as the "Universal Being" in his many lectures. It was Emerson who deeply believed there was a spiritual sense of the natural world which felt was all around him.

Going deeper still in this discussion of the "Universal Being", Emerson writes, "The aspect of nature is devout. Like the figure of Jesus, she stands with bended head, and hands folded upon the breast. The happiest man is he who learns from nature the lesson of worship."

It's common sense that "nature" is everything you see that is NOT man-made, or changed by man (trees, foliage, mountains, etc.), but Emerson reminds us that nature was set forth to serve man. This is the essence of human will, for man to harness nature. Every object in nature has its own beauty. Therefore, Emerson advocates to view nature as a reality by building your own world and surrounding yourself with natural beauty.

  • The purpose of science is to find the theory of nature.
  • Nature wears the colors of the Spirit.
  • A man is fed, not to fill his belly, but so he may work.
  • Each natural action is graceful.

"Material objects are necessarily kinds of scoriae of the substantial thoughts of the Creator, which must always preserve an exact relation to their first origin; in other words, visible nature must have a spiritual and moral side."

This quote is cited in numerous works and it is attributed to a "French philosopher." However, no name can be found in association with this quote.

What is the main point of Nature, by Emerson?

The central theme of Emerson's famous essay "Nature" is the harmony that exists between the natural world and human beings. In "Nature," Ralph Waldo Emerson contends that man should rid himself of material cares and instead of being burdened by unneeded stress, he can enjoy an original relation with the universe and experience what Emerson calls "the sublime."

What is the central idea of the essay Nature, by Emerson?

For Emerson, nature is not literally God but the body of God’s soul. ”Nature,” he writes, is “mind precipitated.” Emerson feels that to realize one’s role in this respect fully is to be in paradise (similar to heaven itself).

What is Emerson's view of the Nature of humans?

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Ralph Waldo Emerson left the ministry to pursue a career in writing and public speaking. Emerson became one of America's best known and best-loved 19th-century figures. More About Emerson

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‘living in harmony with nature’ vs. ‘unity of nature and man’, 2050 vision: unity of nature and man (unm), keys for the pathway towards unm vision, acknowledgements.

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Unity of Nature and Man: a new vision and conceptual framework for the Post-2020 Global Biodiversity Framework

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Tianxiao Ma, Yisi Hu, Meng Wang, Lijun Yu, Fuwen Wei, Unity of Nature and Man: a new vision and conceptual framework for the Post-2020 Global Biodiversity Framework, National Science Review , Volume 8, Issue 7, July 2021, nwaa265, https://doi.org/10.1093/nsr/nwaa265

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People live in nature. However, substantial evidence confirms that, under the pressure of anthropogenic alteration, nature is being fragmented, imperiled and becoming less able to provide essential services [ 1 ]. Biodiversity loss is the most significant signal of this depletion, and could profoundly impact the future of human beings and the rest of life on Earth [ 2 ].

Against this background, Parties of Convention on Biological Diversity (CBD) agreed a 2011–2020 Strategic Plan and 20 Aichi Targets to halt continuing biodiversity loss. However, according to the latest global assessment report released by the Intergovernmental Science-Policy Platform on Biodiversity and Ecosystem Services (IPBES) in 2019, biodiversity is still declining globally at rates unprecedented in human history [ 3 ]. It is clear that the majority of the Aichi Targets will not be met by the 2020 deadline [ 4 ]. Even with a careful strategic plan developed and implemented under the authoritative CBD context, biodiversity and ecosystem services critical for humanity are declining and degrading fast. This has prompted reflections on the current strategic plan and the UN framework in general [ 3 , 4 ].

The 15th Conference of Parties (COP15) of CBD will be held in China in 2021, during which the new strategic plan for the next decade of biodiversity conservation will be drafted. Various suggestions have been proposed by scientists and different stakeholders for contributing to this much-anticipated strategic plan. They are focused on meeting the 2050 Vision of ‘Living in Harmony with Nature’. Mace et al. [ 5 ]argued that targets should be developed in a well-defined, ambitious and measurable way to support the next CBD vision, and that three indicators are required to measure the progress in biodiversity recovery. Paired with the UN’s Paris Climate Agreement, ‘A global deal for nature’ ambitiously targets 30% of Earth to be formally protected and an additional 20% designated as climate stabilization areas by 2030, to preserve biodiversity and keep global warming below 1.5°C [ 6 ]. Locke et al. [ 7 ] proposed an enabling framework of three global conditions for biodiversity conservation and sustainable use that could support both approaches and achieve the 2050 Vision. These technical suggestions provide important ideas for development of the Post-2020 Global Biodiversity Framework (post-2020 GBF). However, they do not question the vision or the basic conceptual framework of the current Strategic Plan of the CBD.

We argue that the current 2050 Vision will not be sufficient to drive transformative change. Further, we argue that human development cannot be divorced from biodiversity conservation and utilization. The basic understanding of the appropriate balance in the relationship between nature and humans is actually the crucial point. It is the starting point that lays the very foundation of any ambitious and effective strategic plan for biodiversity conservation.

With the human-centric perspective dominating for the past two centuries, nature and human are seen as two separate entities [ 8 ]. Nature is treated as being ‘outside’ of humans, and thus humans treat nature as an object to fear, conquer, pillage and rule. In this context, nature and man are regarded as opposing entities with contradictory demands. It is true that the two have different needs: nature's demands are to maintain its components, ecological processes and evolutionary potential, while man's demands are to sustain a growing population and improve quality of life relying on resources and services provided by nature. But the assumption underlying this separation of humanity and nature is that nature is a limitless storehouse for humans to enrich themselves as much as their creativity allows. Dominant anthropocentrism and dramatic technological development free humans to exploit nature, which has already exceeded a safe and just operating space for humanity [ 9 , 10 ]. Nature's demands have been neglected in this process, which in turn undermined man's basic needs, including demands under the Sustainable Development Goals for clean air and water, via interactions across the coupled human-natural system [ 11 ]. In light of the great damage this thinking has caused to biodiversity and ecosystems, we can no longer assume that nature is an infinite resource to exploit. Nature and its ability to provide services keep being damaged, which we now know threatens the future development of humanity [ 3 ]. Consequently, a rethink of the relationship between nature and man, and also their demands, is essential for ensuring the appropriate course of biological diversity conservation and also humanity development for the coming decades.

The modern nature-human dichotomous perspective emphasizes the material substance of nature and its instrumental value relative to the contribution to humans [ 8 ]. However, within the context of some other knowledge systems, nature has its intrinsic value because of the existence of its components and also the broader aspect of concepts it covers, such as the cultural elements of ancestors, shared history and deities [ 12 ]. This intrinsic value is not necessarily related to the materials and services nature provides for man but, in turn, man is included as component just as other animals [ 13 ]. One extreme example is the traditional Chinese Taoism, in which nature is represented by Tien (Heaven and Earth), which is composed of human and non-human nature and even the ultimate rule of this universe. All these perspectives have a common ground – nature and man are as one.

Sharing this perspective, Taoism describes the relationship between nature and man as ‘Heaven and earth were born at the same time I was, and the ten-thousand things are one with me’ (天地与我并生, 而万物与我为一) [ 14 ], which can be concisely summarized as a vision of ‘Unity of Nature and Man’ (‘天人合一’) (UNM). The Chinese sages’ UNM vision embraces inherent respect for nature and advocates that humanity development should conform to the rule of nature with a holistic view. Against the background of the current perspective of separation of nature and man and the resulting ecological crisis, this inspires us to recognize ourselves as, and behave as, a member of nature following the principle of UNM.

The current 2050 Vision uses the words ‘Living in Harmony with Nature’, the meaning of which in its original language is society in symbiosis with nature, both with mutual benefit and necessarily detrimental aspects for one of the parties [ 12 ]. However, Living in Harmony with Nature (LHN) as used by the CBD has four attributes which narrow its meaning. The Vision says: ‘By 2050, (b) biodiversity is valued, conserved, restored and wisely used, (c) maintaining ecosystem services, (d) sustaining a healthy planet and (e) delivering benefits essential for all people’.

This version of the meaning of LHN loses its original Taoist flavor. This can be seen in the words that imply nature's value to humans is necessary: nature is to be ‘valued, conserved, restored and wisely used’ as an object, not treated as an equal. There is no recognition that it has its own needs and its own evolutionary direction that must be respected in a relationship of mutuality as opposed to one of exploitation. While realizing this vision would certainly be an improvement over current conditions, it still does not create the indispensable right relationship of UNM on which future sustainability depends. In contrast, a vision based on the Taoist idea of ‘Unity of Nature and Man’ could achieve this.

As UNM implies, nature's intrinsic value is the existence of its components and broad non-material concepts covered. It advocates that man, as one component of nature, must arrange his activities following the rule that nature contains, and without damaging the sustainability of other components when meeting his own needs. For example, in classical Chinese philosophy, UNM proposed ‘树木以时伐焉 (Trees are logged by time), 禽兽以时杀焉 (Birds and beasts are hunted by time)’, telling people to use natural resources conforming to the life cycle of creatures to guarantee the sustainability of both provider and beneficiary. However, along with humanity's overexploitation of nature to accommodate increasing demands for material goods, the modern human-nature relationship has clearly deviated from the ideal state of UNM and led to the current environmental crisis. To halt the continuing decline of nature and revert to UNM, humanity development must be aligned with nature's limits and demands by respecting its existence, conforming to its rule and conserving its sustainability. UNM considers the demands of both nature and man at the same time by adopting a sustainable approach. In this way, nature and man are no longer two opposed individuals, nor are their demands, but are in complete harmony, blend and finally become one.

On 5 September 2019, the theme of CBD COP15 was finalized and announced as ‘Ecological Civilization - Building a Shared Future for All Life on Earth’ [ 15 ]. This theme originates from the Chinese vision of ecological civilization. Ecological civilization is an eco-innovation rooted in traditional wisdom of UNM to harmonize the apparent contradiction between economic development and environmental protection [ 16 ]. COP15 is considered to be a ‘unique and historical opportunity’ to reconcile the relationship between humanity and nature [ 15 ]. UNM, as the real connotation of COP15 theme, could enable this renewed understanding, promote the establishment of ‘a global society in which economic, social, cultural and environmental concerns are addressed in a truly holistic way’ [ 15 ] and foster a sustainable future shared by all life on Earth.

To summarize the above implications of UNM, we propose a more holistic 2050 Vision of ‘Unity of Nature and Man whereby all of Nature is respected, its rule is conformed to, and its components are adequately protected and Humanity meets its own unique needs through sustainable production and sustainable consumption on land and ocean, therefore the sustainability of both nature and man are guaranteed and united.’ This UNM Vision can direct and motivate more comprehensive and effective actions for conserving biodiversity and meeting human's demands at the same time to ensure the effective outcome of the CBD’s three main objectives.

Using the Chinese Taoist philosophy, we propose a new conceptual framework to illustrate the vision of ‘Unity of Nature and Man’ and relate it to implementation. A tetrahedron framework shows the three main skeletons, represented by ‘Nature's needs’, ‘Man's needs’ and ‘Balance of Nature and Man’, and their relationships for achieving UNM (Fig. 1 ).

Tetrahedron structure of the new conceptual framework. The three upper skeletons represent the main strategic goals of the framework, focusing on ‘Nature's needs’, ‘Man's needs’ and ‘Balance of Nature and Man’, respectively The base plain represents the enabling conditions (e.g. mainstreaming, capacity building and resource mobilization) for assuring effective implementation of the strategic plan.

Tetrahedron structure of the new conceptual framework. The three upper skeletons represent the main strategic goals of the framework, focusing on ‘Nature's needs’, ‘Man's needs’ and ‘Balance of Nature and Man’, respectively The base plain represents the enabling conditions (e.g. mainstreaming, capacity building and resource mobilization) for assuring effective implementation of the strategic plan.

The base plain in the bottom represents the enabling conditions (e.g. mainstreaming, capacity building and resource mobilization) acting as the footstone of the whole framework. Each of the three skeletons has a clear goal, which combined with the others, will lead towards UNM. The three are (1) meet nature's needs for protection, (2) meet humans’ needs for wellbeing, and (3) achieve sustainable development that leads to a new kind of prosperity which respects nature's needs, and unites and balances the needs of nature and human. These goals also correspond to the three main objectives of CBD including biodiversity conservation, equitable sharing of benefit (wellbeing) and sustainable use of biodiversity. When all three strategic goals are supported by another goal of adequate enabling conditions, we can achieve UNM.

The key point of this is that true integration of nature and man (UNM) means integrating human development goals and biodiversity goals as equal and mutually reinforcing. Both have their own needs which must be met, and where they meet they must be co-equal and inextricably intertwined.

While the Unity of Nature and Man provides an alternative conceptual framework to rethink and deal with our relationship to nature, further developments are needed to enable its effective implementation. Here we propose four dimensions that should be examined to enable the changes that can balance the needs of nature and man moving forwards to achieve the strategic goals of CBD and 2050 UNM Vision.

Transformation of value systems underpins the departure from business-as-usual

Based on the above discussion, the long-term misinterpretation of our relationship with nature and the resulting interferences are responsible for today's environmental crisis. Previous failures evidenced that business-as-usual cannot slow the rate of biodiversity loss, let alone put it on a path to recovery. Departure from business-as-usual will not happen naturally, especially with the opposition from those with vested interests [ 3 , 4 ], but can be underpinned and fostered by alternative value systems of whole societies. Recognition and respect of nature's intrinsic value as well as positioning man as part of nature will motivate people to move to address the problem and seek the ideal state of Unity of Nature and Man. The shift of value systems will enhance individuals’ and societies’ internal connection with nature [ 17 ], and drive policy, technology and humanity development on the track towards sustainability. The achievement of global biodiversity targets relies on collective global efforts. Although UNM originates from classical Chinese philosophy, its core is shared by different cultures and perspectives worldwide, e.g. the ancient ‘Mother Earth’, ‘Gaia’ in South America, ‘Brahman’ in India and modern environmental ethics. In this light, UNM is promising to align efforts of different parties and communities to a unified vision. This nature also allows for UNM and its principles to be translated easily into language that facilitates parties and communities developing specific solutions for balancing local developments with nature and sharing useful implementation experiences.

Holistic view and systems thinking promotes required knowledge and nexus approaches

Interactions between nature and humanity, including between ecosystems and human wellbeing, are complex. To address the current environmental crisis, including biodiversity loss, requires a deepening understand of this complexity, which can be informed by UNM philosophy. Knowledge of coupled human-nature or socio-ecological systems, including that of indigenous and local communities [ 12 ], should be accumulated and should evolve through enhanced interdisciplinary research and adoption of a more holistic view of UNM that regards nature and human as an organic whole. As biodiversity is a multifaceted issue intertwined with human development, nexus (integrated) and system-oriented approaches are needed to simultaneously achieve goals of biodiversity conservation, related human wellbeing improvement, and to seek a balance in the UNM framework. Systems thinking focusing on dynamic relationships of these three dimensions, including their elements, is necessary to identify effective solutions to address complex challenges of biodiversity loss and sustainable development. Some good practices are emerging. For instance, the Nature-based Solutions aims to provide human wellbeing and biodiversity benefits simultaneously with support of nature [ 18 ], and the policy innovation of Ecological Conservation Redline, under a broader institutional framework of Ecological Civilization in China, is designed to guarantee both the national ecological security and essential ecosystem services [ 19–21 ]. These concepts and practices offer references and inspiration for other countries to develop integrated solutions to sustain biodiversity benefits and human wellbeing.

Transformative changes to tackle indirect drivers of biodiversity loss and concrete commitments of Parties

Based on the Global Assessment Report on Biodiversity and Ecosystem Services issued by IPBES, three goals of CBD and sustainable future cannot be met along current trajectories, and are only possible through transformative changes across economic, social, political and technological factors [ 3 , 4 ]. According to Donella Meadows, there are ‘leverage points’ where small shifts can lead to fundamental changes in the system towards sustainability [ 22 ]. Although specific leverage points vary across contexts, a shift of value systems, as well as visions of a good life, are agreed to be deep leverage points for enabling transformative changes from current trends to more sustainable ones [ 4 , 17 , 23 ]. In this light, the transformation of how we value nature and the way we deal with the relationship to nature proposed by the UNM makes it fundamental momentum and also enhancement of other leverage points for societal changes. Additionally, three goals in the UNM conceptual framework, namely meet nature's needs, meet human’s needs, and their balance through sustainable development, reflect the complex interconnection between biodiversity issues and humanity development. Endeavors to reach these goals will promote knowledge accumulation of social-ecological systems, including externalities and telecouplings, while the UNM philosophy's holistic view can inform and foster integrated solutions for the nexus of relevant goals featured by complex interactions and multi-sector involvement, all of which can underpin desirable transformative changes in different aspects. On the other hand, the realization of UNM Vision and its potential contributions to CBD’s three strategic goals and the Sustainable Development Goals rely on concrete commitments from Parties. The shared aspiration to build a sustainable future for both humanity and nature will form the first step of global communities towards the UNM Vision. Mainstreaming humans’ dependence on nature and the necessity to respect the intrinsic value of nature and needs will help to generate a sense of responsibility to act for nature and biodiversity across sectors in different scales. Parties should take the form of commitments to achieve transformative changes in current unsustainable production and consumption patterns to reduce indirect drivers for biodiversity loss, and in governance approaches to handle nexus challenges on simultaneously meeting the needs of nature and man in the long term. Last but not least, a transformative resource mobilization strategy is essential for sufficient and effective financial support for the ambitious UNM Vision, especially against the background of post-pandemic recovery of the world's economy.

A Chinese temple showing the step path towards the UNM Vision. Standing on the base plain of ‘enabling conditions’, three strong pillars symbolize the three main strategic goals of this new framework. These support upgrading of the stage goals of 2020, 2030, 2040 and 2050. By achieving these goals, we can finally reach the vision of UNM, ‘Unity of Nature and Man’.

A Chinese temple showing the step path towards the UNM Vision. Standing on the base plain of ‘enabling conditions’, three strong pillars symbolize the three main strategic goals of this new framework. These support upgrading of the stage goals of 2020, 2030, 2040 and 2050. By achieving these goals, we can finally reach the vision of UNM, ‘Unity of Nature and Man’.

A phased approach and milestones on area-based target to reach the UNM Vision

‘Unity of Nature and Man’ aiming to tackle the long-term imbalance of meeting the needs of nature and man is an ambitious vision. It can be reached only by achieving stage goals one by one following periodic strategic plans with collective global efforts. Milestone(s) or overarching goal(s) can motivate willingness of stakeholders to develop ambitious but realistic plans on biodiversity conservation and enhanced mainstreaming. Notwithstanding much debate on the bold protected area target [ 24–27 ], the Post-2020 GBF should still be expected to aim higher on the area-based protection/retention target and regard it as a critical milestone for global biodiversity conservation in the coming decades. Land-use change acted as the sharpest contradictions between nature and man over the past 50 years [ 4 ]. The decline of nature will not stop unless biodiversity per se has sufficient space to sustain whilst ensuring man's needs are met guided by the Agenda of Sustainable Development. Bold, as well as deliberate, area-based target will drive transition of contradictions to managed trade-offs between needs of nature and man, by adopting other effective conservation measures (OECMs), spatial planning, and adaptive management and governance interventions. Meanwhile, the use and management of biodiversity from ecosystems to genes to meet humans’ needs must be bounded within the limit of planetary boundaries and fixed on the road of sustainability. Moving forward, we suggest a series of milestones/overarching targets to delineate the step path of reaching the UNM Vision as ‘by 2030, safeguard 1/4 of the Earth with integral, functioning, and connected ecosystems to support   sustainability both of nature and its contributions to humanity while addressing other direct drivers on biodiversity loss, and step along the path to increase the proportion of the safeguarded Earth to 1/3 by 2040, and 1/2 by 2050 to finally achieve the 2050 Vision – the Unity of Nature and Man’ (Fig. 2 ).

We greatly thank Dr. Harvey Locke and four reviewers for critical comments to improve our manuscript.

This work was funded by the Chinese Academy of Sciences (XDB31000000 and QYZDY-SSWSMC019) and the Creative Research Group Project of National Natural Science Foundation of China (31821001).

Conflict of interest statement. None declared.

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Nature Essay for Students and Children

500+ words nature essay.

Nature is an important and integral part of mankind. It is one of the greatest blessings for human life; however, nowadays humans fail to recognize it as one. Nature has been an inspiration for numerous poets, writers, artists and more of yesteryears. This remarkable creation inspired them to write poems and stories in the glory of it. They truly valued nature which reflects in their works even today. Essentially, nature is everything we are surrounded by like the water we drink, the air we breathe, the sun we soak in, the birds we hear chirping, the moon we gaze at and more. Above all, it is rich and vibrant and consists of both living and non-living things. Therefore, people of the modern age should also learn something from people of yesteryear and start valuing nature before it gets too late.

nature essay

Significance of Nature

Nature has been in existence long before humans and ever since it has taken care of mankind and nourished it forever. In other words, it offers us a protective layer which guards us against all kinds of damages and harms. Survival of mankind without nature is impossible and humans need to understand that.

If nature has the ability to protect us, it is also powerful enough to destroy the entire mankind. Every form of nature, for instance, the plants , animals , rivers, mountains, moon, and more holds equal significance for us. Absence of one element is enough to cause a catastrophe in the functioning of human life.

We fulfill our healthy lifestyle by eating and drinking healthy, which nature gives us. Similarly, it provides us with water and food that enables us to do so. Rainfall and sunshine, the two most important elements to survive are derived from nature itself.

Further, the air we breathe and the wood we use for various purposes are a gift of nature only. But, with technological advancements, people are not paying attention to nature. The need to conserve and balance the natural assets is rising day by day which requires immediate attention.

Get the huge list of more than 500 Essay Topics and Ideas

Conservation of Nature

In order to conserve nature, we must take drastic steps right away to prevent any further damage. The most important step is to prevent deforestation at all levels. Cutting down of trees has serious consequences in different spheres. It can cause soil erosion easily and also bring a decline in rainfall on a major level.

man and nature relationship essay

Polluting ocean water must be strictly prohibited by all industries straightaway as it causes a lot of water shortage. The excessive use of automobiles, AC’s and ovens emit a lot of Chlorofluorocarbons’ which depletes the ozone layer. This, in turn, causes global warming which causes thermal expansion and melting of glaciers.

Therefore, we should avoid personal use of the vehicle when we can, switch to public transport and carpooling. We must invest in solar energy giving a chance for the natural resources to replenish.

In conclusion, nature has a powerful transformative power which is responsible for the functioning of life on earth. It is essential for mankind to flourish so it is our duty to conserve it for our future generations. We must stop the selfish activities and try our best to preserve the natural resources so life can forever be nourished on earth.

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Photo Essay: The Uneasy Relationship Between Humans and Nature

Image may contain Vegetation Plant Tree Woodland Forest Outdoors Nature Land Human Person Jungle and Grove

There’s no place on earth untouched by human activity: This was clear as Lucas Foglia whizzed across the vast, white expanse of Alaska's Juneau Ice Field last summer. He was riding an old pair of skis towed by scientist Uwe Hofmann, who periodically stopped his snowmobile to measure the rapidly melting glacier.

“It was an unforgettable experience,” says Foglia , a photographer featured in WIRED’s December issue . "Being in a place that big and wild made me feel small in a way I had never felt before, yet I knew that humans as a whole were changing that landscape.”

Foglia explores this tension in his stunning new book Human Nature . It features nearly 60 photographs that illustrate the varying ways nature impacts humans and humans impact nature—for better or worse. "It focuses on our relationship with nature, how we need wild places even if they have been shaped by us," Foglia says. "I think of each photo in the book as the tip of the iceberg that hopefully points viewers to the larger story underneath the surface of the image."

Foglia grew up on a farm in rural Long Island. Watching the surrounding fields slowly being swallowed up by housing tracts inspired his work documenting the natural environment—a focus that grew in intensity after Hurricane Sandy slammed into the eastern seaboard in 2012. “Climate change is on the news every day these days, but I realized I didn’t know what the science looked like.” he says. “I felt like photography could clearly describe the process of the science.”

Over the next five years, Foglia trailed scientists in five countries with his medium format digital camera as they took samples of air pollution, studied geysers, and launched ozone balloons into the atmosphere. He also examined governmental efforts to mitigate the effects of climate change. The Singapore Green Plan, for instance, requires developers to include green spaces in new buildings, while the Agricultural Experiment Station in New York helps farmers develop crops that can withstand changing weather patterns (more on that here ).

These programs matter not only because people need nature to survive. They also matter because people need nature to thrive. Foglia learned this while documenting the research of David Strayer, a University of Utah neuroscientist who hooks participants up to EEG caps and facial electrodes as they spend time in rugged landscapes. His research shows that unplugging in nature actually increases cognitive function, helping people better solve creative problems. "He said that, in his opinion, time in wild places is part of human nature," Foglia says.

Strayer's idea reverberates throughout Human Nature . It explains the feeling of wonder and freedom Foglia felt while gliding across a remote Alaskan ice field—and further underscores the need to preserve places like it.

Human Nature is out this month from Nazraeli Press .

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Man and environment: essay on man and environment.

man and nature relationship essay

Read this essay to learn about the human being, a rational and social partner in environmental action!

Man and environment are inter-related. The environment influences the life of human beings and also human beings modify their environment as a result of their growth, dispersal, activities, death and decay etc. Thus all living beings including man and their environment are mutually reactive affecting each other in a number of ways and a dynamic equilibrium is possible in between the two, i.e. human beings (society) and environment are interdependent.

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The different social structures like industrial, agricultural, religious, aesthetic etc. have developed during various stages of human civilization and these structures represent human being’s accumulated cultural resources based on natural environment.

If the natural environment helped in the development of different structures of the society on the one hand, the existence and quality of environment now rests on the responses of these social structures to the environment on the other hand.

The burning issues like quality of environment, disruption of earth’s natural ecosystem, environmental degradation and pollution, ecological imbalances, depletion of resources etc. can be approached and solved only after considering the value judgments which may be determined by taking into account the consequences of ‘environmental improvement programme’ on the entire society and society’s response towards the improvement programme. Actually all these depend on the interest and desire of the society in improving the quality of environment.

The interaction between environment and society depends largely on the social and political system. Even the capitalistic and socialistic systems perceptions and reactions to the environment are quite different. The differential interactions are due to uneven distribution of natural resources, uneven economic and social development, dissimilarity of demographic factors, varying view points of the governments and individuals towards environment etc.

Continuous and exceedingly increasing rate of rapacious exploitation of natural resources, industrialisation, technological growth, unplanned urbanisation and profit oriented capitalism by the developed western world are responsible for grave environmental crisis and ecological imbalance not confined to their own countries but to the whole world.

The socialistic system of government gives more emphasis on the social importance of natural resources and environmental problems and the urgent need to tackle, these problems. Marxism preaches to organise society’s control over the rapacious exploitation of natural resources and to develop harmony between man and nature. The emphasis on rational exploitation of natural resources and ecological balance was in the constitution of USSR.

The changes in the relationship between man and environment depend upon the change in organisation and attitude of society. To improve environmental standard and to maintain ecological balance, the followings are some issues before the present civilized society.

1. Rapid population explosion:

Puts tremendous pressure on the natural resources and environmental quality. This is due to the fact that population growth leads to poverty which directly or indirectly declines the environmental standard.

2. Rational use of non polluted water resources:

The restoration of water quality of our water bodies and their optimum uses are the challenges before the present society.

3. To sustain and increase agricultural growth:

Without damaging environment. The over cultivation of soil, results in nutrient deficiency, lack of organic matter, soil salinity and damage to physical structure of the soil.

4. To check soil erosion:

The soil erosion can be prevented by the restoration of land or soil resources which are directly or indirectly related to strategies for the management of land, water and forest.

5. Restoration of forest resources:

The forest resources are depleting at a very faster rate in order to meet growing need of timber and farmland for the increased population. Vast forest areas have been converted into barren waste lands. So it is the need of the present society to restore our forest resources possibly through social forestry and afforestation programmes.

6. To check pollution:

The overexploitation of natural resources, intervention of bio-geochemical cycles and trace element cycle, extraneous release of matter and energy etc. cause serious environmental hazards.

In addition, continuous green house gas emission, hazardous chemicals of industry and agriculture, nuclear arsenals; radioactive wastes and biotechnological misuse lead to global catastrophism. So the prevention of pollution is of prime importance for the present society. Considering the above issues, it is clear that the fate of human being depends on how he is managing and overcoming the above problems.

Some possible ways of tackling the problems and maintaining environmental standard are:

(a) Taking effective measures for population control.

(b) Optimum use of natural resources.

(c) Conserving and protecting biodiversity.

(d) Creating public awareness about the benefits and implications of environment.

(e) Giving top priority for environmental protection.

(f) Developing ecofriendly technological processes.

(g) Promoting sustainable agriculture which will not harm the environment.

(h) Using bio-fertiliser or ecofriendly fertilisers.

(i) Using minimum amount of pesticides and insecticides.

(j) Developing waste land by adopting afforestation programmes.

(k) Developing suitable biotechnology to clean up hazardous wastes in the environment.

(l) Choosing suitable technique to treat the pollutants before their discharge into environment.

Related Articles:

  • Essay on the Impact of Human Activities on Environment
  • Environmental Management: Concept, Scope and Aspects of Environmental Management

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Relationship between man and nature

man and nature relationship essay

Man and nature have been walking hand in hand since the beginning of time. It was probably the first theme to appear in art. Nature has been the source of inspiration for many, from the west to the east, i.e. from Egypt to Japan. The relationship of man with nature gradually changed as he evolved. Nature was first seen in its true form until man gradually learned that he can alter nature. As he developed, he learned that he can interpret nature in different ways. 

The different civilizations around the world have helped man learn and create or depict nature in his way. There are various descriptions of gardens in treaties made by historians or in the work of philosophers, poets and writers. Archaeologists have revealed interesting information about the garden decoration of the ancient world. Gardens obtained special popularity with the courts of rulers of the countries of Ancient Egypt, Mesopotamia, Ancient Greece, Ancient Rome.

We see gardens from prehistoric times; when our ancestors first began claiming territory. As they evolved they started developing more and more, from shelter to clothing to food and finally pleasure. The man was a hunter then, he slowly learned how to survive. The way nature influenced man during prehistoric times is seen in quite a few examples like The Carnac Stone and Cave Paintings in France, Stonehenge in Wiltshire, Easter Islands and Nazca Lines in Peru, White Horse in Uffington, etc. 

These are all brilliant examples of how intentionally or unintentionally man got drawn to this process of rearrangement of nature that would provide an increase in the aesthetic sense in man.

Relationship between man and nature - Sheet1

Landscape design in Egypt was influenced by all of their beliefs as well as the natural context of Egypt. For example, they had high surrounding walls for protection, water bodies because of desert conditions, etc. They put a lot of thought into the planning system. Because of the climatic context, the major part of the garden was occupied by channels, ponds, pools . Egyptians saw utility over beauty. Hence they planted a lot of sweet-smelling plants in their gardens. Egyptians developed rectangular symmetric plans and used rhythm exclusively as a composition. Egyptian gardens were mainly developed from what they had. 

Relationship between man and nature - Sheet2

Greek gardens were a combination of utilitarian, religious, and aesthetical features. The Greeks were fond of nature, and they made sure all their structures like the theatres, forums, squares looked like they were growing from nature. Greeks put a lot of thoughtfulness into their design. They let the structure they build merge in with the nature around it. Man sees things and tries to imitate them which results in the formation of new things. Greeks took the Persians and Egyptians as inspiration which resulted in their kind of design. The Greeks combined the built work with the natural landscape in a very harmonious way. 

An example of one such structure which describes best how Greeks were influenced by nature is the Miletus Theatre where one can see that the theatre is built along the slope of the hill and the nature around it is used as a backdrop.

Relationship between man and nature - Sheet3

Romans are said to be rigid people. They considered strength, power and size to be very important. There were class systems in Rome that gradually led to the fall of it. They designed gardens that displayed their grandeur. They were highly influenced by the Greeks and the Egyptians. The Romans attempted to change nature to refine their gardens and give them an air of splendour. A lot of open spaces were designed which were for the public. 

The new gardens that were designed and built after the fall of the Roman Empire were no longer as grand as they used to be. They partially resembled the Roman gardens before the fall and also slightly resembled the gardens of the Ancient East. The traditions of Roman landscape design were further developed in the Italian gardens and then in the regular parks of Europe.

Relationship between man and nature - Sheet4

The number of crusades brought about a lot of new cultural movements which brought about the Renaissance. It vividly appeared in Italy. Landscape design became one of the most integral artistic works. Italy is a mountainous region because of which a lot of terraces were built in the gardens which were further connected to the house. Water was a very important feature in these gardens and was incorporated in the form of fountains, ponds, and waterfalls. These water bodies were used to accentuate the buildings . The gardens open up as you go upwards. 

The concept of topiary, i.e., plants in different shapes started here and this method is called Bosque. This gave a strictly planned look to the gardens. Parterres which are patterns in hedges are also one of the features that were widely used. The Italian landscape design is a complete artistic work where nature and skill harmoniously merge. 

man and nature relationship essay

The transition from Renaissance to Baroque cannot be determined, however many of the features from the Renaissance style were taken over in Baroque style. The Baroque style had found its unique expression in France. Obscene display of wealth was man’s main motive and hence all the structures built were phenomenal in scale to display power. There was no limit with regards to site or capabilities hence dominance prevailed over nature. There was more geometry and axis and no free-flowing forms. Gardens were built as a continuation to the house, hence they had equal grandeur.

man and nature relationship essay

The journey from prehistory to baroque is that of evolution and adoption. Man learned from nature, modified it, and beautified it. During prehistoric times, he was an amateur, his conditions led to some landscaping. However, as he evolved he learnt more about it and developed it further. The baroque style shows class and wealth. However, the ones in between show the evolution of man’s relationship with nature. The relationship of man with nature is varying and complex.

Reference | Man and nature

Landscapedesign-online.com. (2011). HISTORY OF LANDSCAPE DESIGN | Landscape Design and Site Planning. [online] Available at: http://www.landscapedesign-online.com/blog/history-landscape-design [Accessed 11 Apr. 2019].

Relationship between man and nature - Sheet1

Mithila’s curiosity is always keeping her on a lookout for new things to learn. She has a penchant for reading and holds interest in landscape, interiors and history. Along with these interests she’s constantly working on a way to inculcate her love for textiles in her practice.

man and nature relationship essay

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man and nature relationship essay

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Environmental Topics and Essays

Just another sb you: web publishing for you site, our role and relationship with nature.

I.  Introduction

Earth as we know it is an incredibly complex and fragile network of interconnected systems that have developed slowly over the last 4.5 billion years or so.  From the ashes of the Big Bang this planet emerged as a mass of energy and elements.  From that newly born mass of energy and elements evolved structured, dynamic systems of solids, liquids, and gases.  The evolution of this planet continued to unfold over billions of years in such a unique way that eventually conditions arose with the ability to foster life.

From the smallest microorganisms to the largest animals, all life on Earth has a common ancestor.  Everything is connected to everything.  So how is it that our species has come to dominate the landscape in such a short period of time?  Furthermore, what gives us the right to do so?  In 3.5 billion years of life on Earth everything has followed a natural course of evolution.  However, our rapid success as a species has begun to affect this natural order.  With our population at seven billion and climbing, we have played a tremendous role in the disruption of the Earth’s natural systems.  As we continue to grow and have a greater impact on the Earth’s systems, it is imperative that we address our role and relationship with nature.

The ability of humans to manipulate the landscape and recognize the consequences of doing so puts us in a peculiar position.  As a species we are assigned the duty to provide and proliferate.  Our goal is to achieve stability for ourselves and our kin.  However we also have an obligation to maintain the environment, as we depend on the resources and services it provides.  The question then becomes: what is our role in nature?  Do we have the right to manipulate the land, factory farm animals, and pollute waterways?  Or do we have an obligation to reduce our numbers and merely subsist?  In order to answer these questions we must rely on our knowledge of Earth, evolution, and our influence on the environment.

II.  History

Our relationship with nature has historically been one of imbalance and overuse.  Nearly every step in human history has unfortunately been accompanied with a leap in environmental degradation.  At first, humans were incredibly in-tune with their surroundings.  Nomadic hunter-gatherer tribes used to roam the lands, following the ebb and flow of the seasons.  These tribes had a measurable impact on the environment, but their influence was relatively manageable due to their population size.  With advancements in technology and agriculture though, humans began to find more efficient ways of sustaining themselves.  These advancements allowed for more permanent settlements, which led to rapid population growth and a distancing from nature.

As society evolved, populations grew and more and more resources were required to fuel the expansion.  With breakthroughs in agriculture, settlements became more permanent and cities began to take shape.  This shift to city life inadvertently led to a distancing from nature.  While many people were still in-tune with nature on a subsistent level, the need for more and more resources began to change our regard for nature.

Although our distancing from nature began several thousand years ago with advancements in agriculture and social order, it is the age of industry to which we owe our modern regard for nature.  The growth of cities allowed for a separation between people and nature and our obsession with convenience and efficiency beckoned a new perspective on the environment.  With technological advancements, nature became something we were no longer apart of and entirely subject to, but something that we could control and profit off of.  The growth of industry enabled humans to truly dominate the landscape and disrupt the natural systems that have been in place for billions of years.

As we have removed ourselves further and further from nature, we have developed a willing ignorance of our role and relationship within it.  With the growth of cities and trade we have moved from a subsistent, sustainable economy to one of greed and exploitation.  Humans have always had an impact on the environment, but with the age of industry that impact has been ultra-magnified.  Population growth has been exponentiated, cities have become the primary place of residence, and the majority of the world is now out of touch with the workings of nature.

Although every species plays a unique role in the biosphere and inherently has its own impact, not every species has the cognitive ability to measure their influence or the capacity to change it.  Humans are unique in that respect, which is the root of the problem.  We are capable of understanding our influence over nature, but we tend to ignore the Earth’s reaction to our presence.  I am not arguing that we purposefully degrade nature, but that environmental degradation is an inherent trait of our population’s perpetual progression.  We know we are crippling the environment.  We have the ability to do something about it.  Therefore, we should make change where change is necessary.

III.  Economy

The size of our population and its incessant desire to expand has an obvious impact on the environment.  However, that impact is magnified with the demands of industry and capitalism.  In his book, Regarding Nature , Andrew McLaughlin identifies industrialism and the capitalist mindset as being especially influential on our regard for nature: “The economic systems that we construct and live within are, I suggest, the primary immediate causes of our relations between society and the rest of nature” (Regarding Nature, P. 12).  Further causing a perceived division from nature is the economic structure we have allowed to infect most of the world.

Capitalism is an especially destructive force in our regard for nature as it encourages a monetary-driven social hierarchy based on the encroaching exploitation of our world’s resources.  Our relationship with nature has now become purely economic.  We do not associate ourselves as a part of nature because we use it for profit.  Forests are cut down for the profits of the lumber industry and to make room for livestock.  Animals that we are undoubtedly related to, that have senses and the ability to socialize are slaughtered by the billions to feed an increasingly carnivorous population.  Resources such as oil and food are all unevenly distributed throughout the world and therefore used as a platform for profit.  All the while the environment bears the grunt of our greed.

We not only encourage a division amongst ourselves through the commoditization of the world’s resources, we encourage a division between man and nature.  In order to reconstruct our views of nature and understand our place within it, it is important to reconsider our relationship with each other and our surroundings.  As Aldo Leopold puts it, man “…has not learned to think like a mountain” ( A Sand County Almanac, P. 11).  We have to consider ourselves as part of a bigger picture.  Industry and capitalism rely heavily on ignorance and individualism.  However, the reality is that we are all dependent upon each other in one way or another.

IV.  Time for Change

Humans play a vital role in nature just like everything else.  What separates us from nature though, is the ability to understand our place within it.  This cognitive capacity of ours has historically been the cause of a perceived division between man and nature.  However, in order to achieve a sustainable future in which humans assume a more natural role and have less of an impact it is imperative that we reconsider our role and relationship with nature.  A change in the way we regard nature has obvious political, economic, and social repercussions, but our cognitive ability obliges us to reevaluate our position in the world rather than continue to degrade it.

There are a number of ways in which we can begin to reconsider our relationship with nature, but all of which require an enormous effort.  Through a universal education curriculum, it is possible to encourage people everywhere to consider themselves as part of a larger picture.  By teaching people about the environment, evolution, and ecology, we can provide them with the tools for change.  Lewis Mumford imagined a social revolution brought about by a change in values through educational reform: “The humanizing of technology and the protection of diversity were both contingent on a fundamental change in values” ( Minding Nature , P.219).  In order to bring about necessary change it is critical that people take action.  Through a universal environmental education program it is possible to galvanize people into forming new ideas and opinions of the world and to understand their place within it.

A universal education program would go a long way in encouraging change in how we view each other and our environment.  Changing attitudes are a primary component in achieving a sustainable future – one in which nature is allowed to run its course without human intervention.  Gregg Easterbrook discusses a similar future in his The Ecorealist Manifesto : “…the long-term purview of nature might be combined with the short-term insights of the genus Homo in ways that allow people, machines, and nature to work together for each other’s mutual benefit” ( The Ecorealist Manifesto, P. 1).  In order for the Earth to retain its balance, it is important that we not overstep our bounds as a species.  This requires a universal effort to reevaluate our relationship with nature and make adjustments as needed.

V.  Conclusion

After thousands of years of societal evolution, we find ourselves at the peak of technology and pollution.  We are already seeing the effects of our industrial ways through the extinction of species, the melting of glaciers, and the destruction of the landscape.  As we continue to disturb the world’s natural systems we are recognizing a rippling of consequences.  Our recognition of these effects suggests that our role in nature is far more influential than it should be.  Therefore it is necessary that we make major changes and that we make them soon.

Our role within nature should be one of subsistence rather than commercialization.  We have exploited the world for too long and the consequences of doing so are everywhere.  As everything is related to everything, we have no right to infringe on the livelihood of any other species.  In fact, our cognitive ability and understanding of nature obliges us to maintain the integrity of the environment.  So we must change how we influence the land.  We must respect the natural order of things and find a way to live accordingly.

Although a change in attitudes would require a complete overhaul of our current economic and political structures, it is something that must be done.  As history shows, if we continue to encourage expansion and development it is very likely that we will see major effects in climate and ecology.  We have seen the destructive nature of industrialism and capitalism.  We can predict and measure the effects of our actions on the environment.  We know we are headed in the wrong direction and we are expecting major consequences.  So why don’t we do something about it?

VI.  References

  • McLaughlin, Andrew. Regarding Nature: Industrialism and Deep Ecology . Albany: State University of New York, 1993. Print.
  • Leopold, Aldo, Charles Walsh Schwartz, and Aldo Leopold. A Sand County Almanac. With Other Essays on Conservation from Round River . New York: Oxford UP, 1966. Print.
  • Macauley, David. Minding Nature: The Philosophers of Ecology . New York: Guilford, 1996. Print.
  • Easterbrook, Gregg. “The Ecorealist Manifesto.” The Atlantic . Atlantic Media Company, 1995. Web. 13 Apr. 2014.

746 thoughts on “ Our Role and Relationship With Nature ”

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I’m here to testify about the great work Dr Aba did for me. I have been suffering from (HERPES) disease for the past 5 years and had constant pain, especially in my knees. During the first year, I had faith in God that i would be healed someday.This disease started circulating all over my body and i have been taking treatment from my doctor, few weeks ago i came across a testimony of one lady on the internet testifying about a Man called Dr Aba on how he cured her from Herpes Simplex Virus. And she also gave the email address of this man and advise anybody to contact him for help for any kind of sickness that he would be of help, so I emailed him telling him about my (HERPES Virus) he told me not to worry that i was going to be cured!! Well i never believed it,, well after all the procedures and remedy given to me by this man few weeks later i started experiencing changes all over me as Dr Aba assured me that i will be cured,after some time i went to my doctor to confirmed if i have be finally healed behold it was TRUE, So friends my advise is if you have such sickness or any other at all you can contact Dr Aba via email [email protected] You can also call or whatsApp his telephone number on +2348107155060. Thanks once again Dr Aba. ..

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I’m not here to bore you with too much story rather I want to share with you a very useful info about herpes virus and how I got cured. herpes virus is curable contrarily to what they made us to believe all this while. I got cured using herbal medicine from the local herbal doctor behind this email: [email protected] . it was simple but my obedience an determination contributed to the success of the curing process so I’m boldly saying that nobody should suffer from the cruel hand of the nasty herpes virus. take the bull by the horns

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Dr. Salem I want to start first by saying a big “thank you” to you . There are a bunch of nuts out there just trying to make a fast buck, but you are genuine! I prayed before I went online that God would send me exactly where I needed to go to find help for my problems concerning my love life.. And I mean I went directly to your site and felt it was the place I needed to be. now my family is reunited and my lover is back to me with masses of love. I’m forever grateful! Dr. Salem is legitimate and his gift is for real. Of that I am certain, Thank you thank you!!! you can contact him via- salemmanifestloverspell @ g mail. com…

I will forever be grateful and thankful for what Dr Osalu has done for me and my family. I Was having Hepatitis for good three years with no solution, the diseases almost took my life and because I was unable to work and I was also losing lots of-6 money for medication, but one faithful day when I went online, I met lots of testimonies about this great man so I decided to give it a try and to God be the glory he did it. He cured me of my virus and I am so happy and pleased to Write about him today. If you need his help or you also want to get cured just the way I got mine, just email him below drosaluherbalhome@gmail. com or WhatApp, +2348078668950  and get your healing. He has cure for other deadly diseases like Diabetes, Hiv/Aids, Hepatitis and all types and Cancer .  his website is https://drosaluherbalhome.wixsite.com/drosaluherbshome  

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HOW I GOT CURED FROM HERPES: I already gave up on ever getting cured of herpes because I have tried many treatment and none has work, I have gone to different hospitals they always recommend me same drugs and it not working on me, until I came across a post about DR ABA on the net from a lady who is recommending people, then i contacted him that day, and he started giving me hope and then prepared some herbal medicine which I took according to his prescription on them, so I was still doubting if it was working on me so at a time my Husband just ask me to go for check up and I did, so I found out that I was cure and free from the herpes virus, thanks to DR ABA once again. his email address is [email protected] or WhatsApp him on +2348107155060.

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DR. GREAT IS THE BEST SPELL CASTER ONLINE WHO RESTORED MY BROKEN RELATIONSHIP AND I HIGHLY RECOMMENDS DR. GREAT TO ANYONE IN NEED OF HELP! 

My husband left me for another woman 3 months ago and ever since then my life has been filled with pain, sorrow and heart break because he was my first love whom I have spent my entire life with. A friend of mine told me he saw some testimonies of a spell caster called Dr Great that he can bring back lover within some few days, i laugh it out and said i am not interested but because of the love my friend has for me, she consulted the great spell caster on my behalf and to my greatest surprise after 2 days my husband called me for the very first time after three months that he is missing me and that he is so sorry for every thing he made me went through. He came back to me and now we are happy together. I still can’t believe it, because it is highly unbelievable. Thank you Dr.Great for bringing back my lover and also to my lovely friend who interceded on my behalf, for any one who might need the help of this great spell caster here is the email address:

infinitylovespell@yahoo. com  or  [email protected]

you can also call him or add him on Whats-app:+2348118829899 

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I want to testify to what Dr Ughulu did for me. I did everything I could do to bring my partner back but he didn’t come back he was with someone else luckily I saw a comment which directed me to a very good powerful and kind man called Dr Ughulu that helped me bring my partner back and now he loves me so much more than ever i am so happy with life now thank you so much Dr Ughulu, I’m really appreciate you for bringing back my partner to me in my life, all these years has been very sad for me now I have been the most happiest woman in this world all because of Dr Ughulu he has done a lot for me. You can contact through his email: [email protected] TEXT/CALL/ +1 (252) 409-1841

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My name is Amelia Jonathan from the United States, Using this opportunity to thank Dr. Ughulu is a grateful thing to me, for over years I have been sick with Hepatitis B disease, I have done a lot of things to get cured of my diseases and nothing has worked out. I have taken different types of medication for it , but it still doesn’t work for me. I still keep going for a check up so that the doctor will tell me my disease has gone, because i’m taking my medicine with no result nothing has been cured, I have spent a lot of money just to get cure of Hepatitis B. until my old time friend came to my place and saw what am going through, and then direct me to contact Dr. Ughulu who is a very powerful man, which I did explain my problem to Dr. Ughulu and send me a herbal remedy bottle and explain to me how I should drink it. So I started to drink the herbal tea in one week that I drink the herbal tea. I went for a check up to check if I’m cured from Hepatitis B disease, then the nurse told me nothing is wrong with me anymore and said I’m fine. I am the happiest person right now. I promise Dr Ughulu I will testify about his good work on the internet. Reach out to Dr. Ughulu Via: drughulupowerfulspelltemple @gmail.com TEXT OR CALL: +1(252) 409-1841 Thank you so much sir for what you did for me you’re the best of all.

Get rid of all kinds of Herpes and virus infections, Diabetes, Hepatitis A B C, Menopause and HIV with Natural Roots and Herbs, i was once infected with HERPES , and after using Dr UMA Herbal Medicine for couple of weeks i couldn’t trace it anymore, i even went for checkup and my test came out Negative. Get your cure today from this wonderful herbalist, Dr. UMA. You can also reach doctor UMA on WhatsApp +2347035619585 or Email [email protected] . ?’

My name is Amelia Jonathan from the United States, Using this opportunity to thank Dr. Ughulu is a grateful thing to me, for over years I have been sick with Hepatitis B disease, I have done a lot of things to get cured of my diseases and nothing has worked out. I have taken different types of medication for it , but it still doesn’t work for me. I still keep going for a check up so that the doctor will tell me my disease has gone, because i’m taking my medicine with no result nothing has been cured, I have spent a lot of money just to get cure of Hepatitis B. until my old time friend came to my place and saw what am going through, and then direct me to contact Dr. Ughulu who is a very powerful man, which I did explain my problem to Dr. Ughulu and send me a herbal remedy bottle and explain to me how I should drink it. So I started to drink the herbal tea in one week that I drink the herbal tea. I went for a check up to check if I’m cured from Hepatitis B disease, then the nurse told me nothing is wrong with me anymore and said I’m fine. I am the happiest person right now. I promise Dr Ughulu I will testify about his good work on the internet. Reach out to Dr. Ughulu Via: drughulupowerfulspelltemple @gmail.com TEXT OR CALL: +1(252) 409-1841 Thank you so much sir for what you did for me you’re the best of all.

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My name is Amelia Jonathan from the United States, Using this opportunity to thank Dr. Ughulu is a grateful thing to me, for over years I have been sick with Hepatitis B disease, I have done a lot of things to get cured of my diseases and nothing has worked out. I have taken different types of medication for it , but it still doesn’t work for me. I still keep going for a check up so that the doctor will tell me my disease has gone, because i’m taking my medicine with no result nothing has been cured, I have spent a lot of money just to get cure of Hepatitis B. until my old time friend came to my place and saw what am going through, and then direct me to contact Dr. Ughulu who is a very powerful man, which I did explain my problem to Dr. Ughulu and send me a herbal remedy bottle and explain to me how I should drink it. So I started to drink the herbal tea in one week that I drink the herbal tea. I went for a check up to check if I’m cured from Hepatitis B disease, then the nurse told me nothing is wrong with me anymore and said I’m fine. I am the happiest person right now. I promise Dr Ughulu I will testify about his good work on the internet. Reach out to Dr. Ughulu Via: drughulupowerfulspelltemple @ gmail.com TEXT OR CALL: +1(252) 409-1841 Thank you so much sir for what you did for me you’re the best of all.

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My name is Amelia Jonathan from the United States, Using this opportunity to thank Dr. Ughulu is a grateful thing to me, for over years I have been sick with Hepatitis B disease, I have done a lot of things to get cured of my diseases and nothing has worked out. I have taken different types of medication for it , but it still doesn’t work for me. I still keep going for a check up so that the doctor will tell me my disease has gone, because i’m taking my medicine with no result nothing has been cured, I have spent a lot of money just to get cure of Hepatitis B. until my old time friend came to my place and saw what am going through, and then direct me to contact Dr. Ughulu who is a very powerful man, which I did explain my problem to Dr. Ughulu and send me a herbal remedy bottle and explain to me how I should drink it. So I started to drink the herbal tea in one week that I drink the herbal tea. I went for a check up to check if I’m cured from Hepatitis B disease, then the nurse told me nothing is wrong with me anymore and said I’m fine. I am the happiest person right now. I promise Dr Ughulu I will testify about his good work on the internet. Reach out to Dr. Ughulu Via: drughulupowerfulspelltemple @ gmail. com TEXT OR CALL: +1(252) 409-1841 Thank you so much sir for what you did for me you’re the best of all.

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Hello everyone my names are ALEX JACKSON from the UK, I want to use this golden medium to appreciate Doctor Abdul a great spell caster for helping me retrieving back my relationship with my ex lover when he ended and turned back on me for quite a long time now (6 months ago). He performed a spell for me and within 48 hours after the spell had been cast I received a text from my ex saying that he is sorry for the pains and tears that he had caused me and that he will not do such a thing to me again in his life. I was surprised but later accepted him back again. Anyone that is in the same line of problem or different one that wants to contact a spell caster should happily contact Doctor Abdul now on this email [email protected] or message him through his Whatsapp +2348108728256

I already gave up on ever getting cured of HSV2 because i have try many treatment none of them work out for me i have gone to different hospital they always tell me the same thing there is no cure for herpes, when i came across a post about Dr UMA in the net from a lady called Angela i contacted her and she reassured me with his herbal medicine which i took according to the way he instructed, that how i was cured. I doubted at first because i have been to a whole lot of reputable doctors, tried a lot of medicines but none was able to cure me. so i decided to listen to him and he commenced treatment, and under two weeks i was totally free from Herpes. i want to say a very big thank you to DR UMA for what he has done in my life. feel free to leave him a message on email [email protected] or also Whats-app him +2347035619585.. he also cure all this 1.HIV 2.HIV HPV 3 .ALS 4. BED WETTING DIABETES.,.?

My name is Amelia Jonathan from the United States, Using this opportunity to thank Dr. Ughulu is a grateful thing to me, for over years I have been sick with Hepatitis B disease, I have done a lot of things to get cured of my diseases and nothing has worked out. I have taken different types of medication for it , but it still doesn’t work for me. I still keep going for a check up so that the doctor will tell me my disease has gone, because i’m taking my medicine with no result nothing has been cured, I have spent a lot of money just to get cure of Hepatitis B. until my old time friend came to my place and saw what am going through, and then direct me to contact Dr. Ughulu who is a very powerful man, which I did explain my problem to Dr. Ughulu and send me a herbal remedy bottle and explain to me how I should drink it. So I started to drink the herbal tea in one week that I drink the herbal tea. I went for a check up to check if I’m cured from Hepatitis B disease, then the nurse told me nothing is wrong with me anymore and said I’m fine. I am the happiest person right now. I promise Dr Ughulu I will testify about his good work on the internet. Reach out to Dr. Ughulu Via: drughu lupowerfulspelltemple @ gmail.com TEXT OR CALL: +1(252) 409-1841 Thank you so much sir for what you did for me you’re the best of all.

I already gave up on ever getting cured of HSV2 because i have try many treatment none of them work out for me i have gone to different hospital they always tell me the same thing there is no cure for herpes, when i came across a post about Dr UMA in the net from a lady called Angela i contacted her and she reassured me with his herbal medicine which i took according to the way he instructed, that how i was cured. I doubted at first because i have been to a whole lot of reputable doctors, tried a lot of medicines but none was able to cure me. so i decided to listen to him and he commenced treatment, and under two weeks i was totally free from Herpes. i want to say a very big thank you to DR UMA for what he has done in my life. feel free to leave him a message on email [email protected] or also Whats-app him +2347035619585.. he also cure all this 1.HIV 2.HIV HPV 3 .ALS 4. BED WETTING DIABETES.?.

My name is Amelia Jonathan from the United States, Using this opportunity to thank Dr. Ughulu is a grateful thing to me, for over years I have been sick with Hepatitis B disease, I have done a lot of things to get cured of my diseases and nothing has worked out. I have taken different types of medication for it , but it still doesn’t work for me. I still keep going for a check up so that the doctor will tell me my disease has gone, because i’m taking my medicine with no result nothing has been cured, I have spent a lot of money just to get cure of Hepatitis B. until my old time friend came to my place and saw what am going through, and then direct me to contact Dr. Ughulu who is a very powerful man, which I did explain my problem to Dr. Ughulu and send me a herbal remedy bottle and explain to me how I should drink it. So I started to drink the herbal tea in one week that I drink the herbal tea. I went for a check up to check if I’m cured from Hepatitis B disease, then the nurse told me nothing is wrong with me anymore and said I’m fine. I am the happiest person right now. I promise Dr Ughulu I will testify about his good work on the internet. Reach out to Dr. Ughulu Via: drughu lupowerfulspelltemple @ gmail.com TEXT OR CALL: +1(252) 409-1841 Thank you so much sir for what you did for me you’re the best of all.

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Hello! I’m very excited to share what worked for me to everyone. I’m completely cured from my HSV1&2 with the use of natural medicine. I have used Oregano oil, Coconut oil, Acyclovir, Valacyclovir, Famciclovir and some other products/supplements and it hasn’t helped ever since I was diagnosed. I got outbreaks frequently and was completely devastated and I went online for a possible cure and how to get rid of Herpes. On a fateful day after taking my bath, I took my phone and was going through some research, I bumped into a testimonial of a Herbs doctor { Dr Awase } who cures diverse diseases/viruses with Herbal medication. I was hopeful but also doubted the claim. But after a while I thought “what do I have to lose?” so I decided to reach out. He prepared a cure using roots and herbs which I steadily took for 14days as prescribed by him. I am quite glad I decided to reach out because I am totally cured from Herpes after a medical checkup was done by my Dr. So I’ve decided to make a quick testimony for anyone out there who is probably suffering from an illness they can’t handle to reach out to Dr Awase. He specializes in curing lots of illnesses such as HIV, ENDOMETRIOSIS, PCOS, OVARIAN CYST, INFERTILITY, HEPATITIS A,B,C and lots more. I’m here to let you all know that you can also be cured just like me and you don’t have to live with any sort of illness for the rest of your life. To reach out, Contact him via WhatsApp below or Email

WhatsApp +2349074997110

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Hello, everyone’s, my name is Maria Helena from the United kingdom and I want to use this opportunity to thank Dr Ughulu for helping me to cure my Herpes disease, it has been over 2 years now I had this disease I don’t even know how it got throw me, i have been going to difference hospital just to make sure I get cure and nothing works out for me, until the day I saw a comment online about how someone testify how Dr Ughulu cure her herpes disease and It was so very interesting to me, I really think about it for few minutes before I sent him a message and he said you’re welcome my daughter, he list out what he will buy to work for me and also he said I shouldn’t worried. I will be fine, so I really did the right thing he asked me to do. It didn’t take up to three weeks until I was healed from my herpes disease, I went for a checkup and the doctor told me nothing is wrong with me. Please join me to thank Dr Ughulu. I really appreciate his good work. My God will continue to bless you forever. CALL/TEXT: +1(252) 409-1841 or email: drughulupowerfulspelltemple @ gmail.c om

Dr.Aba herbal medicine is a good remedy for Herpes, I was a carrier of Herpes before now it was hell living with it until I saw testimony on how .email Dr. Aba cured Herpes and I decided to contact him and he guided me because we talked over the phone. I asked him for solutions and he started the remedy for my health. Thanks to God that now everything is fine, I’m cured by Dr.Aba herbal meds I’m very thankful to him, you contact him through his address on dr.abaherbalhome@ gmail. com or whatsapp his mobile number on 2348107155060.

I want to thank Dr Ughulu for what he has done for me, it has been 1 year and 4 months I have being suffering from HIV disease all because I cheated on my husband I had this HIV disease through the man I had sex with when I was cheating behind my husband, so after I have been suffering from the HIV disease I have spent a lot of money in the hospital just to get a cure and nothing work out for me, one day I was searching something online that I saw a comment about how someone testify Dr Ughulu , so when I saw it and I read it I was afraid to message him but I make up my mind and I sent him a message I explain everything to him, he told me what to do that can cure my HIV disease so I did exactly what he said, it didn’t take up to 2 weeks my HIV disease was totally cured. Then I went for a checkup. The doctor told me I no longer have HIV disease in my body anymore. That was the beginning of my happiness. Thank you so much Dr Ughulu for all you have done for me. You can also contact him through his email: [email protected] or CALL/TEXT: +1(252) 409-1841

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man and nature relationship essay

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For Man and Nature: Building a Community of Life Together

man and nature relationship essay

Editor's Note : President Xi Jinping on Thursday delivered a speech via video at the Leaders Summit on Climate. Following is the full text:

Honorable President Joe Biden,

Honorable colleagues,

It is a great pleasure to join you at the Leaders Summit on Climate on Earth Day. I wish to thank President Biden for the kind invitation. It is good to have this opportunity to have an in-depth exchange of views with you on climate change, and to discuss ways to tackle this challenge and find a path forward for man and Nature to live in harmony.

Since the time of the industrial civilization, mankind has created massive material wealth. Yet, it has come at a cost of intensified exploitation of natural resources, which disrupted the balance in the Earth's ecosystem, and laid bare the growing tensions in the human-Nature relationship. In recent years, climate change, biodiversity loss, worsening desertification and frequent extreme weather events have all posed severe challenges to human survival and development. The ongoing COVID-19 pandemic has added difficulty to economic and social development across countries. Faced with unprecedented challenges in global environmental governance, the international community needs to come up with unprecedented ambition and action. We need to act with a sense of responsibility and unity, and work together to foster a community of life for man and Nature.

-We must be committed to harmony between man and Nature. "All things that grow live in harmony and benefit from the nourishment of Nature." Mother Nature is the cradle of all living beings, including humans. It provides everything essential for humanity to survive and thrive. Mother Nature has nourished us, and we must treat Nature as our root, respect it, protect it, and follow its laws. Failure to respect Nature or follow its laws will only invite its revenge. Systemic spoil of Nature will take away the foundation of human survival and development, and will leave us human beings like a river without a source and a tree without its roots. We should protect Nature and preserve the environment like we protect our eyes, and endeavor to foster a new relationship where man and Nature can both prosper and live in harmony.

-We must be committed to green development. Green mountains are gold mountains. To protect the environment is to protect productivity, and to improve the environment is to boost productivity-the truth is as simple as that. We must abandon development models that harm or undermine the environment, and must say no to shortsighted approaches of going after near-term development gains at the expense of the environment. Much to the contrary, we need to ride the trend of technological revolution and industrial transformation, seize the enormous opportunity in green transition, and let the power of innovation drive us to upgrade our economic, energy and industrial structures, and make sure that a sound environment is there to buttress sustainable economic and social development worldwide.

-We must be committed to systemic governance. Mountains, rivers, forests as well as farmlands, lakes, grasslands and deserts all make indivisible parts of the ecosystem. Protecting the ecosystem requires more than a simplistic, palliative approach. We need to follow the innate laws of the ecosystem and properly balance all elements and aspects of Nature. This is a way that may take us where we want to be, an ecosystem in sound circulation and overall balance.

-We must be committed to a people-centered approach. The environment concerns the well-being of people in all countries. We need to take into full account people's longing for a better life and a good environment as well as our responsibility for future generations. We need to look for ways to protect the environment, grow the economy, create jobs and remove poverty all at the same time, so as to deliver social equity and justice in the course of green transition and increase people's sense of benefit, happiness and security.

-We must be committed to multilateralism. We need to work on the basis of international law, follow the principle of equity and justice, and focus on effective actions. We need to uphold the UN-centered international system, comply with the objectives and principles laid out in the UN Framework Convention on Climate Change (UNFCCC) and its Paris Agreement, and strive to deliver the 2030 Agenda for Sustainable Development. We need to each take stronger actions, strengthen partnerships and cooperation, learn from each other and make common progress in the new journey toward global carbon neutrality. In this process, we must join hands, not point fingers at each other; we must maintain continuity, not reverse course easily; and we must honor commitments, not go back on promises.

China welcomes the United States' return to the multilateral climate governance process. Not long ago, the Chinese and US sides released a Joint Statement Addressing the Climate Crisis. China looks forward to working with the international community including the United States to jointly advance global environmental governance.

-We must be committed to the principle of common but differentiated responsibilities. The principle of common but differentiated responsibilities is the cornerstone of global climate governance. Developing countries now face multiple challenges to combat COVID-19, grow the economy, and address climate change. We need to give full recognition to developing countries' contribution to climate action and accommodate their particular difficulties and concerns. Developed countries need to increase climate ambition and action. At the same time, they need to make concrete efforts to help developing countries strengthen the capacity and resilience against climate change, support them in financing, technology, and capacity building, and refrain from creating green trade barriers, so as to help developing countries accelerate the transition to green and low-carbon development.

Colleagues,

The Chinese civilization has always valued harmony between man and Nature as well as observance of the laws of Nature. It has been our constant pursuit that man and Nature could live in harmony with each other. Ecological advancement and conservation have been written into China's Constitution and incorporated into China's overall plan for building socialism with Chinese characteristics. China will follow the Thought on Ecological Civilization and implement the new development philosophy. We will aim to achieve greener economic and social development in all aspects, with a special focus on developing green and low-carbon energy. We will continue to prioritize ecological conservation and pursue a green and low-carbon path to development.

Last year, I made the official announcement that China will strive to peak carbon dioxide emissions before 2030 and achieve carbon neutrality before 2060. This major strategic decision is made based on our sense of responsibility to build a community with a shared future for mankind and our own need to secure sustainable development. China has committed to move from carbon peak to carbon neutrality in a much shorter time span than what might take many developed countries, and that requires extraordinarily hard efforts from China. The targets of carbon peak and carbon neutrality have been added to China's overall plan for ecological conservation. We are now making an action plan and are already taking strong nationwide actions toward carbon peak. Support is being given to peaking pioneers from localities, sectors and companies. China will strictly control coal-fired power generation projects, and strictly limit the increase in coal consumption over the 14th Five-Year Plan period and phase it down in the 15th Five-Year Plan period. Moreover, China has decided to accept the Kigali Amendment to the Montreal Protocol and tighten regulations over non-carbon dioxide emissions. China's national carbon market will also start trading.

As a participant, contributor and trailblazer in global ecological conservation, China is firmly committed to putting multilateralism into action and promoting a fair and equitable system of global environmental governance for win-win cooperation. China will host COP15 to the Convention on Biological Diversity this October and looks forward to working with all parties to enhance global governance on biodiversity. We support COP26 to the UNFCCC in achieving positive outcomes. As we in China often say,"It is more important to show people how to fish than just giving them fish." China has done its best to help developing countries build capacity against climate change through various forms of results-oriented South-South cooperation. From remote sensing satellites for climate monitoring in Africa to low-carbon demonstration zones in Southeast Asia and to energy-efficient lights in small island countries, such cooperation has yielded real, tangible and solid results. China has also made ecological cooperation a key part of Belt and Road cooperation. A number of green action initiatives have been launched, covering wide-ranging efforts in green infrastructure, green energy, green transport and green finance, to bring enduring benefits to the people of all Belt and Road partner countries.

As we say in China,"When people pull together, nothing is too heavy to be lifted." Climate change poses pressing, formidable and long-term challenges to us all. Yet I am confident that as long as we unite in our purposes and efforts and work together with solidarity and mutual assistance, we will rise above the global climate and environment challenges and leave a clean and beautiful world to future generations.

man and nature relationship essay

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  • The Nature of Human Rights Words: 918
  • Ralph Waldo Emerson’s “Nature”: Key Ideas and Conclusions Words: 298
  • Locke and Hobbes as Human Nature Philosophers Words: 594

Connection Between Humans and Nature in Emerson’s “Nature”

Introduction, background information, spiritual matters, natural connection, concluding remarks, works cited.

Emerson’s “Nature” essay discusses the important and unifying relationship between man and nature. Responsible for the fathering of transcendentalism, Emerson’s view is that God made nature for a man so that he could dominate over it.

As such, God works through man while man can have an effect on nature. The relationship between man and nature thus aids in complete cycling of universal powers, where a man can be revitalized through his inner child while being excited by the powers that be. Emerson also defines nature as being uniquely designed to perfection while it can have a spiritual effect on man. Also, Emerson claims that art in the general sense is an extension of man’s relationship to nature, while it can be instructive to men in this sense.

Born as Ralph Waldo Emerson, he was a literary artist that has been attributed with sparking an entire branch of philosophy, transcendentalism (McAleer). Emerson generally opens the minds of the readers to unique concepts of life which are normally not discussed or simply forgotten (Richardson). He reveals how the conditions of society cater to human beings removed from the natural world while resultantly separating the natural ancient bond between humans and their natural surroundings. Emerson himself finds a deep peace within nature while expressing this as well as his experienced senses of unity and harmony in his “Nature” essay, which effectively began Emerson’s taking part in the beginnings of transcendentalism (Packer).

Emerson thought there to be a clear and immediate connection between God and human beings, in addition to a similar connection between human beings and the natural world. In his essay “Nature,” he describes the beauty of the natural world while emphasizing how all of this beauty is inherent, and furthermore that each individual perceives the natural beauty differently. The main component of Emerson’s work is this perceiving of the natural world.

Children are regarded as having an especially unique view in that they see nature as it really is, implying that the inherent qualities of nature are most obvious in youth and becoming clouded by the closed-mindedness that commonly occurs with age in the human experience. Emerson stresses the spiritual areas that are critical in the perfection of nature, suggesting Emerson believes that the world was designed by his believed God for the human race. In this belief, Emerson further suggests that man has control over it since it was built for man.

The language section also stands out as it discusses how people develop. Human beings, of course, have a language while the beings in the animal kingdom do not. Emerson suggests that nature plays a role in the development of language for people, as he says that words themselves are indications of facts in the natural world. Furthermore, nature as a whole is symbolic of our mental processes and general ways of interpreting things. Emerson continues to discuss how the man-made systems of languages have been applied to describing the natural world.

Emerson believes that one should make their own way through life and not choose a destiny that is predetermined by society or other factors. He had full faith in the philosophy that it is safe to trust oneself, while he says that conforming means one loses their uniqueness, identity, and perhaps even their potential in the human experience. Emerson advised that man embrace a more natural philosophy and be mindful of the natural world while acting as humans, rather than let society act as its own God. In this, human beings have nearly unlimited potential that Emerson feels is often not used (Richardson).

Emerson defines the connection between nature and human beings a positive and helpful. He says that human beings release their inner child when out in nature, and this Emerson writes, “The observant child experiences nature in a much more fulfilling way than the arrogant adult” (Emerson p.10). Emerson suggests that is it this so-called “inner child” that is actually the undying life of ourselves that humans tend to only associate with youth because of its lack of developmental characteristics. On this topic, Emerson also writes “The sun illuminates only the eye of man, but shines into the eye and heart of the child. In the woods is perpetual youth” (Emerson p.10).

The overall unity that Emerson emphasizes is also his expression of the positive connection between human beings and nature. Certain aspects in nature, whether visual or otherwise immediately detected by the senses, or actions have the potential to rejuvenate and excite people, as Emerson writes “The movement of tree limbs during a windy storm and the gentle swaying of forests as a breeze passes by uplift one’s being” (Emerson p.11). Experiences such as this allow Emerson to feel as if universal powers are flowing through him, while he loses his human perspective and feels as if he is a particle of God. Through such actions, Emerson feels that people can become united with God’s powers and play a role in creation.

Overall, Emerson’s work reveals the potential of the experience’s humans have in nature. While nature and its beauty rejuvenate the inner child while stimulating senses in a way that society does not, people need to keep a close bond with nature. Art does this to some extent, while it can be defined as instructive for these processes, it is not a complete substitute. As such, Emerson stresses both a continued relationship to nature and a sense of individuality so that the individual can follow his more natural instincts.

Baym, Nina, The Norton Anthology of American Literature, Norton, 1995.

Emerson, Ralph, “Nature,” Duffield, 1909.

McAleer, John, Ralph Waldo Emerson: Days of Encounter, Brown and Company, 1984.

Packer, Barbara, The Transcendentalists, The University of Georgia Press, 2007.

Richardson, Robert, Emerson: The Mind on Fire, University of California Press, 1995.

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man and nature relationship essay

Silvica: Blog for Sustainable Development

An Essay on Man and Nature Connection

  • Post author: Davidokul
  • Post published: May 20, 2020
  • Post category: Essay / Natural Resources management

Over the previous decades, research has been focused on understanding the relationship between man and nature. While pundits may argue about this relationship, there is substantive evidence demonstrating an intricate relationship between humans and nature. We depend on nature for basic needs, economic growth, and health. 

Man lives in the sphere of nature. 

As humans, nature always surrounds us.  We interact with it now and then. The biosphere is the most crucial part of nature regarding the man-nature relationship. It includes the thin layer surrounding the earth, the soil cover, and any living creature.  Without nature, human beings can’t live normal lives. In other words, man needs nature more than nature needs him. Nature can exist without man, but humans can’t exist without nature.

Man has a massive influence on nature

Humans aren’t just mere dwellers in the sphere of nature. They also transform nature.  Since man’s existence, he has adapted nature and further made all sorts of incursions into nature. Man has spent enormous energy and time changing nature.  The observation explains that man has consistently transformed nature’s wealth into the present-day means of the historical and cultural life of modern society.  For instance, man has exploited nature to generate electricity and then utilizes the electrical power to serve his interest and his community.  Man hasn’t just transferred a variety of animal and plant species to various climatic conditions, but he has further altered the climate of his habitat.

Man and nature connection is strong.

While man’s connection to nature has been severely weakened by man’s dependence on nature for domestic and industrial resources over the years, man still has a strong connection to nature.  After all, man’s psychological and physical need for nature remains intact. As far as nature will continue being man’s source of physical and psychological well-being, humans will remain deeply connected to nature. That explains the deep and strong relationship between nature and man.

Nature and man interact dialectically.

The interaction between nature and man is such that, the more the society progresses, the more man relies less on nature. Think about it; we rely on natural resources for the sustenance of cities and the development of technologies. The components of your phone are mainly derived from the minerals-a natural resource! Again, as man continues to discover more about nature, the more he strives to transform it. Man’s influence on nature increases progressively. Nevertheless, man continues to come into more contact with nature as time progresses.

There are specific stages of man-nature relationship.

The relationship between nature and man has various stages. The first stage is whereby man depends entirely on nature.  Since time immemorial, man has thrived regardless of the enormity of natural formations. He has always been awake to nature’s destructive and menacing forces. The second stage of the man-nature relationship is whereby nature changes its face in the course of its interaction with man. The third stage is whereby man is concerned with preserving nature for the sake of his needs.

The man-nature connection has led to unforeseen paradoxes

One of the unforeseen paradoxes that have been brought about by the man-nature relationship is the infamous paradox of saturation. Since the existence of man on the planet millions of years ago, the effects of humans’ power over nature were insignificant.  With time, man’s over-exploitation led to the destruction of nearly all aspects of nature. A key example of the prolonged over-exploitation of nature by humans is pollution.  Over the years, pollution has led to the destruction of key aspects of nature such as water and the atmosphere. Currently , plastic pollution is an environmental menace that is challenging for our generation. 

The man-nature relationship has been characterized by overuse and imbalance.

Almost every part of man’s history has been marked with nature exploitation, specifically environmental degradation.  Initially, humans were incredibly in-tune with their surroundings. The ancient people had an insignificant effect on nature, due to their meager population size. But as the human population continued to soar, coupled with technological advancements, man started using more efficient methods of sustaining himself. As populations grew, and societies evolved, the demand for resources shot drastically. This trend led to man distancing himself from nature. He was no longer in-tune with nature. This led to an imbalance and over-use of nature.

man and nature relationship essay

The industrialization has alienated man from nature

Whereas no one would deny that man has depended entirely on nature for virtually all his needs, industrialization has taken a toll on nature.  With the rise of industrialization, man is gradually being alienated from nature.  But due to man’s understanding that he is completely dependent on nature, there have been concerted attempts in the world over to redeem man’s connection to nature. It is no wonder that concepts such as Environmental Impact Assessments are becoming more relevant.

Nature always fights back, and wins

Generally, humans have an insatiable appetite for exploiting nature. We tend to overuse the natural resources by our excessive consumption. There are many ways in which nature has fought. Two of the ways are highlighted below:

  • Climate change: Our overuse of fossil fuels is leading to climate change that is having devastating impacts on our lives. The effects of climate change range from sea level rise to adverse weather conditions
  • Disease outbreaks: As humans destroy and come in close contact with natural habitats, we are further exposed to the numerous pathogens. It is suspected that the corona virus is a zoonotic disease . The more we encroach into natural habitats, the more we will expose ourselves to diseases

Man is a vital part of nature

Man defines nature as much as he is fully dependent on it. Historically, man has a considerable influence on nature. Through his actions, whether unconscious or conscious, man determines which course nature will take.  In other words, man determines the pace that nature will take to evolve. As such, nature and man are inseparable. Man depends on nature for all resources he requires in life. He, therefore, should remain in-tune with nature since he is an integral part of it.

The man-nature connection is sometimes ‘unclear’

The connection between man and nature is, at times, ambiguous, as much as it is intricate. For instance, nature can be an enemy to man as much as it remains a provider. Think about environmental disasters such as earthquakes, typhoons, and floods. On the other hand, man is the main beneficiary as far as the relationship is concerned. Since time immemorial, man has always strived to dominate nature. Nevertheless, this domination is currently being revised by societies in the world over. For instance, we are learning that dominating nature is difficult, as exemplified by the complexities of climate change.

The man-nature relationship has had its ups and downs since time immemorial. Although the connection is intricate, multiple instances prove that the present-day man isn’t in-tune with nature. As such, humans must consider their relationship with nature, considering that they need nature more than nature needs them. There should be a universal awareness of how humans can best use nature without exploiting it so that the man-nature connection can continue to thrive.

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  • DOI: 10.18682/cdc.vi239.11525
  • Corpus ID: 271475120

The impact of Biomimicry on sensory experience: an analysis of the relationship between human senses and nature in the design process in Architecture

  • Elton Cristovão Da Silva Lima , Luís Miguel Cotrim Mateus , Amilton José Vieira de Arruda
  • Published in Cuadernos del Centro de… 25 July 2024
  • Environmental Science, Engineering
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Integration of epidemiological and blood biomarker analysis links haem iron intake to increased type 2 diabetes risk

  • Fenglei Wang   ORCID: orcid.org/0000-0002-3850-2482 1 ,
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  • Endocrinology
  • Risk factors
  • Type 2 diabetes

Dietary haem iron intake is linked to an increased risk of type 2 diabetes (T2D), but the underlying plasma biomarkers are not well understood. We analysed data from 204,615 participants (79% females) in three large US cohorts over up to 36 years, examining the associations between iron intake and T2D risk. We also assessed plasma metabolic biomarkers and metabolomic profiles in subsets of 37,544 (82% females) and 9,024 (84% females) participants, respectively. Here we show that haem iron intake but not non-haem iron is associated with a higher T2D risk, with a multivariable-adjusted hazard ratio of 1.26 (95% confidence interval 1.20–1.33; P for trend <0.001) comparing the highest to the lowest quintiles. Haem iron accounts for significant proportions of the T2D risk linked to unprocessed red meat and specific dietary patterns. Increased haem iron intake correlates with unfavourable plasma profiles of insulinaemia, lipids, inflammation and T2D-linked metabolites. We also identify metabolites, including l -valine and uric acid, potentially mediating the haem iron–T2D relationship, highlighting their pivotal role in T2D pathogenesis.

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Acknowledgements

F.W. is supported by the American Heart Association Postdoctoral Fellowship (grant number 897161). A.J.G. and A.-J.T. are supported by a Canadian Institutes of Health Research post-doctoral fellowship. M.G.-F. is supported by a Novo Nordisk Foundation grant NNF18CC0034900. D.E.H. is supported by National Institutes of Health grant K01 DK136968. The Nurses’ Health Studies and Health Professional Follow-up Studies are supported by National Institutes of Health grants UM1 CA186107, R01 CA49449, R01 HL034594, U01 HL145386, R01 HL088521, U01 CA176726, U01 CA167552, R01 HL60712 and R01 HL35464. The funders had no role in the design, conduct, analysis or reporting of this study. The funding sources did not participate in the design and conduct of the study; collection, management, analysis and interpretation of the data; preparation, review or approval of the manuscript; and decision to submit the manuscript for publication. We acknowledge the Channing Division of Network Medicine, Department of Biomedicine, Brigham and Women’s Hospital and Harvard Medical School. We thank the participants in the HPFS, NHS and NHS2 for the continued support and dedication.

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Fenglei Wang, Andrea J. Glenn, Anne-Julie Tessier, Danielle E. Haslam, Marta Guasch-Ferré, Deirdre K. Tobias, A. Heather Eliassen, Kyu Ha Lee, Eric B. Rimm, Dong D. Wang, Qi Sun, Walter C. Willett & Frank B. Hu

Department of Nutritional Sciences, Temerty Faculty of Medicine, University of Toronto, Toronto, Ontario, Canada

Andrea J. Glenn

Toronto 3D Knowledge Synthesis and Clinical Trials Unit, Clinical Nutrition and Risk Factor Modification Centre, St. Michael’s Hospital, Toronto, Ontario, Canada

Channing Division of Network Medicine, Department of Medicine, Brigham and Women’s Hospital and Harvard Medical School, Boston, MA, USA

Zhendong Mei, Danielle E. Haslam, A. Heather Eliassen, JoAnn E. Manson, Eric B. Rimm, Dong D. Wang, Qi Sun & Frank B. Hu

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Marta Guasch-Ferré

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Contributions

F.W. and F.B.H. designed the research. F.W., A.J.G. and A.-J.T. conducted analyses. D.E.H., D.K.T., A.H.E., J.E.M., C.C., E.B.R., Q.S., W.C.W. and F.B.H. participated in acquisition of data. K.H.L. and L.L. provided statistical expertise. F.W. wrote the first draft of the paper. Z.M., M.G.-F., D.D.W. and W.C.W. contributed to the interpretation of the results and critical revision of the paper for important intellectual content. All authors approved the final version of the paper.

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Correspondence to Frank B. Hu .

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A.J.G. received travel support and/or honoraria from Vinasoy, the Academy of Nutrition and Dietetics and the British Nutrition Society. The other authors declare no competing interests.

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Extended data

Extended data fig. 1 identification of intermediate metabolites underlying the heme iron-type 2 diabetes association..

Panel ( a ) presents the four criteria for selecting intermediate metabolites. Panel ( b ) shows the association between heme iron intake and type 2 diabetes risk with and without adjusting for the potential mediating metabolite. Data are HRs (central points) and 95% CIs (error bars) for T2D per 1 mg/d heme iron intake, estimated by multivariable-adjusted Cox regression. All analyses were conducted among participants with available metabolomics data (n = 9,024).

Source data

Extended data fig. 2 sensitivity analysis for metabolomics data..

Panel ( a ) compares associations for metabolites and type 2 diabetes risk among all participants (n = 9024) versus those among controls only (n = 4,795). Panel ( b ) compares associations for heme iron intake and metabolites among all participants (n = 9024) versus those among controls only (n = 4,795).

Extended Data Fig. 3 Flow chart of study population.

The flow chart illustrates the selection process of the study population included in this study.

Supplementary information

Supplementary information.

Supplementary Tables 1–9.

Reporting Summary

Source data fig. 1.

Numerical source data.

Source Data Fig. 2

Source data fig. 3, source data fig. 4, source data extended data fig. 1, source data extended data fig. 2, rights and permissions.

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Wang, F., Glenn, A.J., Tessier, AJ. et al. Integration of epidemiological and blood biomarker analysis links haem iron intake to increased type 2 diabetes risk. Nat Metab (2024). https://doi.org/10.1038/s42255-024-01109-5

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