Do humans have a natural habitat? If yes,
is it the original habitat of early hominids or the most optimal environment
for today’s humans? Are these two the same thing and, if not, what does
‘optimal habitat’ mean? I examine the concept of the optimal habitat from four
viewpoints: 1) paradise; 2) urban design based on environmental psychology; 3)
favorite places; and 4) environment as an invitation for action. I conclude that
an optimal habitat is not a collection of more or less fixed elements but an
environment that can be experienced as a beneficial feedback loop based on and
responding to cognitive, emotional, aesthetic, and other needs. Different
environments can prompt or hinder this experience of optimal habitat and
consequently improve or diminish subjective well-being.
environmental psychology; optimal human habitat; paradise
scientists have proposed that humans, like other animals, prefer certain
surroundings because they serve the species’ instinctive needs, making that
environment the species’ natural habitat.
As a starting point, I have taken two concepts, paradise and the ancestral
habitat where hominids evolved to examine whether they can offer insights to
what might be the best environment for people to thrive in. Paradise is a
long-standing, widely shared cultural concept of the ideal environment, and
evolution psychologists have proposed the birthplace of the early hominids to
be the most suitable environment for humans.
key question is, is it meaningful to say that the first environment of early
hominids and the best-suited environment for today’s humans are the same or
similar thing? Instead of technical-economic or socio-political analysis, this
article focuses on positive and negative valence: What kind of environment(s)
people tend to like and dislike? My method is a comparative
and cross-polluting reading of texts in environmental psychology; biophilic
design, that is, nature-based architecture and urban design; favorite place
studies; and humanities like aesthetics,
cultural geography, and history. I examine the following angles:
as a culturally shared, ideal environment;
design: planning and building physically and psychologically beneficial or, at
minimum, the least harmful environment;
places as a means for self-regulation, like recovery from stress or low mood;
as an invitation for action.
term ‘human habitat’ is borrowed from Arnold Berleant, to whom it means a
humane habitat, that is, an environment where people live, work, and socialize
By the optimal habitat, I mean Berleant’s human habitat, but I add the
qualifier to distinguish from those environments that people inhabit but do not
thrive in; in ecology, a habitat is simply the residing area of an organism,
not the best possible one. Paradise refers to a long-standing mythical-cultural
concept of an environment that offers bliss, ease, and perfection; a place of
ultimate harmony and lack of need. Aesthetic, in this paper, means a sensuous
quality that is contemplated and valued from the pleasure and/or fascination
giggle and dogs bark, playing on perfectly green lawns. Adults lounge next to a
pond, chatting lively. All ethnicities socialize under the golden sun or seek
shade below the tall eucalyptus trees. The ambience is mellow, harmonious,
inclusive: a Sunday afternoon in Kings Park, Perth, Western Australia. One word
comes to mind: paradise. In today’s parlance, paradise is usually understood as
a lush and beautiful place of leisure and enjoyment, perhaps rare and
longed-for, such as a holiday destination, spa, or tropical island. It is conceivable that
paradise represents the idealized environment for humans. Who would not dream
of ease, joy, and harmony, lack of need and discord, and eternal sunshine?
What is paradise?
word ‘paradise’ originates from the Persian apiri-Daeza, a walled orchard or
garden. The earliest written records of the term date back 5,000 years to
Sumerian culture. Jean Delumeau has
shown that, for centuries in Europe, paradise almost exclusively meant the
Garden of Eden, treated in the Jewish and Christian traditions as a real,
hidden, or lost place. Also, ancient
Persian and Mesopotamian cultures had a concept of paradise garden, and
Greco-Roman culture envisioned Elysium and Happy Isles that later on merged
with the Christian view about heaven. Virtually all
mythologies and religions recognize a primordial paradise, with the common denominators
of lack of suffering and need, and prevalence of abundance and enjoyment. Because life has
never been perfect for the masses, the longed-for perfection often takes place
in the otherworld, such as the dwelling of god(s) or the afterlife. Depending
on cultural, geographical and other reasons, people have conceived different
places or states of perfect life. For Vikings, the afterlife was a
battleground with festivities; whereas for Christians, the afterlife appears to
mean blissful communion with the divine.
Dutch sixteenth-to-seventeenth-century artist Jan Brueghel the Elder is perhaps
one of the most renowned depicters of paradise as it appears in the Western
imagination today. His paintings portray lush, semi-open landscapes, with short
and long vistas, water framed by trees, and flowering, fruit-bearing plants.
Biblical characters and various animals populate the landscape depicting
Brueghel’s paradise was Eden
at the perfect end moment of creation. His style became popular in the
seventeenth century, perhaps still influencing Western views about what a
paradise looks like. But could such perfection
ever exist? At first, the question seems nebulous, if not impossible. Whose
views count, when a paradise is described or created? Different eras, cultures,
and individuals hold different preferences. Yet, throughout history, the optimal
human habitat has been a subject of not just contemplation but serious attempts
to create it, by philosophers, idealists, and technical professionals.
Attempts to build the perfect environment, a
paradise of a kind, have been undertaken in many forms, for example, by
aspiring towards utopia. Utopia, an
impossibly perfect ideal society, usually encompasses the ideal environment,
which is seen as the enabling framework for the ideal activities or a
reflection of those. It can be argued
that all planning aspiring towards a better city is to some extent utopic;
perfection is unattainable, because each new generation finds new problems and
suggests new solutions. The essential elements and qualities for the most
optimal habitat have been conceived differently throughout history. For
instance, for modernists like Le Corbusier, the essentials were sunlight, green
lawns, motorways, and a quick access to the separate areas of a sectored city,
whereas for today’s placemakers, the essentials comprise a village-like,
densely built, pedestrianized and green community that invites residents to
interact and co-create.,
Utopia is fundamentally elusive, always
somewhere further ahead. If the failed
attempts to build utopia are understood as failed attempts to create paradise,
is it possible to ever build a real version of the mythical perfection? In my
view, the most important part of the question is, is a place of perfection the
optimal environment? Optimal should not be understood only in positive terms of
satisfaction, enjoyment, and ease. Landscape architect Jacky Bowring has raised
the importance of places of sadness, reflection, and melancholy. Different environments
can contribute to our well-being by offering an access to a full range of
experiences, including negative, to help us feel whole.
Also, it must be acknowledged that the thrill of drama, danger, and dereliction
appeal to many and are one draw-in factor to urban life.
’Perfect’ cannot thus mean only one color in the spectrum of experiences.
3.2. Longing for ancestral home
It has been proposed that the natural habitat
for humans is the environment where the first hominids apparently evolved, the
savanna. Gordon Orians and
Judith Heerwagen stated in their savanna hypothesis that our evolutionary, instinctive
landscape preferences include open areas of low grasses with some bushes and
trees; water nearby; opening to at least one direction, with vantage to
horizon; evidence of animal life; and greenery, including flowering and
fruiting plants. The savanna
hypothesis has been empirically tested a number of times, for example, on
eight-year-old children, and results cautiously support the theory. But, the
hypothesis has also been contested as lacking in cultural depth. Children may
be conditioned to prefer savanna-like environments because similar elements are
often found in parks and playgrounds, not vice versa.
A current urban design stream that subscribes
to the natural habitat theory, at least in principle, that is, that humans feel
most at home surrounded by nature, is called biophilic design. The term for innate
affinity with living things originates from biologist Edward O. Wilson’s book,
Biophilia (1984), and it has been actively promoted by his collaborator,
architect Stephen Kellert. Kellert, with his later co-authors drawing from the
work of well-known environmental psychologists, such as Rachel and Stephen
Kaplan, Roger Ulrich, Terry Hartig, and so on, whose research on the
restorative and healing effects of nature became renowned in the 1980s to
1990s. Ulrich found that patients recover faster if they can experience nature,
and Hartig has continued to provide support to Ulrich’s findings. The Kaplans’
attention restoration theory states that directed attention, or cognitive
task-executing, fatigues the brain, whereas nature offers content that
effortlessly fascinates and hence revitalizes the mind, and their information
gathering theory states that preferred environments are those that, in the
past, have served our species’ need to gain (spatial) knowledge and make sense
Biophilic designers think that humans evolved
in a sensorially rich environment and that similar sensations continue to be
crucial for our well-being. Kellert et al. state that the past 10,000 years of
agriculture, technology, and, increasingly, urban life have not changed our
species’ underlying aptitudes, skills, and preferences, and hence nature-filled
environment is where we belong. Building on the restorative effects of nature,
Kellert et al. argue that experiencing organic forms, such as fractals, are a
biological necessity for well-being as they offer “neurological nourishment.” In a biophilic
design handbook, a chapter titled “Can Biomimicry Bring Us Back Home?”
communicates a wish to return to or recreate the mythical original habitat.
Kellert et al. even propose that any debate on aesthetic value has been
settled: Nature provokes bio-neurological activity that the mind translates as
an aesthetic experience due to evolutionary reasons, or what has been useful
for our survival has become understood as beautiful.
Another example is by Katya Mandoki, who recently presented a similar view of the
origins of aesthetic experience.
Is experiencing beauty simply reacting to
forms or features of nature? Arnold Berleant has discussed authentic and false
environments, the former meaning an environment that allows people to grow and
flourish, and the latter reflecting only a technical or economic solution to a
problem, for example, a desolate parking lot of a hypermarket is not a
human-centered solution for better city life but a corporate solution to a
financial and logistical problem. Berleant argues that we inherently attach
values to experiences. We discriminate against environments that confine or
physically or mentally restrict us and
prefer and thrive in those that allow expansion. Berleant calls this expansion
“productive awareness," encompassing curiosity, interest, exploration,
discovery, and wonder. Berleant indicates
that aesthetic experiences are also drawn from environments or objects that
allow expansion. Authentic and false environments parallel with Kellert’s
nature-filled and nature-deficit environments but Berleant has shown that
aesthetic perception always takes place in subjective, cultural, and social contexts.
Each society in history has had its own manner of perceiving aesthetically. In my view, the
current fascination with nature-like design can be seen as a counter-movement
to the modernist, standardized, mechanical and nature-void city machine.
When the first humans emerged, everything was
natural. Is it meaningful to say genes favored nature, versus urban areas, if
non-natural habitats were not selectable? When environmental psychologists or
biophilic designers discuss nature, it appears they mean environments with
certain types or certain amounts of vegetation. However, for millennia, humans
have chosen to live in vegetation-barren areas, such as deserts and mountain
tops, and in arctic conditions. Another challenge to the presumed innate affinity
towards nature is that attitudes towards nature are subject to change. Cultural
geographer Yu-Fu Tuan, among others, has shown how wilderness has been a source
of fear throughout history. Ecological
philosopher Gilbert LaFreniere has argued that aesthetic and ecological appreciation
of nature only became possible with urbanization. By the twelfth century,
enough people in Europe lived in urban settings to be able to admire the
“civilized nature” of pastures and tamed woodlands in between, instead of being
threatened by the hostile unpredictability of nature.
3.3. Place, mind, and well-being
Are we more suited to live in nature than in
an urban environment? Yes, has been the answer of the Garden City movement, by
Sir Ebenezer Howard, in 1898, and its relatives. But, we are not just passive
recipients of influences; we actively interact with and take action regarding
our environment. The use of environment for emotional self-regulation, like management
of emotions and mood, has been studied since the 1980s. A study using 473 Norwegian
students found that classic nature, namely leafy daytime forest, had the
highest positive emotional potential, that is, expectation for positive
feelings, followed by the other options: “urban environment with people,"
“shopping mall," “living room," “urban environment without people,”
and “unsafe nature,” namely dark night-time forest.
Despite its limitations, the study offers insight into positive and negative
nature was only appealing when perceived to be safe, something the habitat of
early hominids most certainly was not.
Psychologist Kalevi Korpela has found that
people actively use places as a pick-me-up to improve mood. Visits to favorite
places are used for regulating feelings of pleasure, pain, and self-experience,
and place identity is partly formed by these experiences. Importantly, favorite
places offer experiences of beauty, control, self-expression, and freedom from
social pressure, which all contribute to the therapeutic effect of the place. Often, favorite
places are in nature but preferences depend on subjective attributes, such as
disposition towards greenery and childhood experiences. For example, a study in
2008 found that 43% of respondents named a place in nature, 23% chose built-green
environment, 19% a waterfront location, 9% a hobby setting, and 6% an urban
location, either indoors or outdoors, typically a city center, in general. Another study found
that disliked places were urban, crowded, traffic-filled, mechanistic, and,
most importantly, lacked beautiful views, whereas favorite places were marked
with high scores in factors of “being away," fascination, coherence, and
compatibility to the subject, that can all also contribute to
aesthetic experience and be present in human-made environments in addition to
It appears that, at least in part, favorite
places are selected to experience beauty, and those places that do not offer
beauty are more likely disliked. Music theorist Giorgios Tsiris has proposed
that aesthetic appreciation is an intrinsic human quality arising from our need
to find meaning in the world. According to Tsiris, an aesthetic experience can
be re-invigorating, ranging from refreshment to symbolic or mental rebirth:
“[a]esthetic experience is transformative in its very nature, as both aesthetic
experience and transformation lie in a process of creating or participating in
something where means and ends do not exist as independent entities; a process
which activates processes of self-growth and self-actualization in the person.” Tsiris’ notion may
help explain why favorite places have a therapeutic effect, perhaps arising
from aesthetic experience rather than naturalness.
Using urban environment for self-regulation
has been studied much less than nature, possibly because of the view that urban
environments contain stressors that are absent in nature, rendering urban
environments less restorative. However, many seem to also find urban environments
restorative, if vacations are understood as attempts to become restored. In
2015, the British association for travel agencies, ABTA, found that, in the
United Kingdom, 54% of holiday makers planned a city break, whereas 50% planned
a beach holiday, 11% a lakeside or mountain trip, and 10% had a cruise in the
pipeline., Among the most
popular tourist destinations, cities with interesting architecture, busy urban
life, and/or historical elements feature year after year. Rome, New York,
London, Tokyo, and Las Vegas do not attract tourists mainly with nature.
"Peninsula Tokyo" by heiwa4126 (2008) https://www.flickr.com/photos/heiwa4126/2603466049/. Attribution (http://creativecommons.org/licenses/by/2.0/). Photo Attribution by PhotosForClass.com
If people are biologically predisposed to
enjoy nature more than urban life, from where does the appeal to urban life
arise? Marcel Hunziker et al. remind us that people also have cognitive and
socio-cultural needs. We do not function only as biological organisms but
attempt to make sense and create narratives about our surroundings, with
attached personal memories, shared symbolic meanings, and so on, turning spaces
into places. To examine how an
urban environment can serve a range of complex needs, Berleant has drawn
analogies between a city and a ship, circus, cathedral, and sunset. A city is a
logistically and efficiently functioning place of economic and social activity
(ship); it offers myriads of experiences ranging from culture to entertainment,
wonder, thrill, and fright (circus); it manifests and immortalizes the ideas
and ideals of people in its architecture, functions, customs ,and layout
(cathedral); and it anchors us to something larger (a cosmological viewpoint of
3.4. Environment as an invitation for action
or in defense of cities
Environmental psychology has provided evidence that
urban life can cause stress whereas nature restores the mind and body. But,
when harms of cities are discussed, are we bundling Delhi with Dallas and
Mombasa with Melbourne? Are we disregarding qualitative differences? Geographer
William Meyer has debunked many assumptions about the harms of urbanism,
ranging from poverty and dangers to pollution.
Meyer argues that cities do not cause poverty, even if they house poor people;
rural poverty is far less visible and harder to tackle. High-density urban
settlement causes less ecosystem alteration, whereas low-density settlement
disrupts much larger areas per household. Denser living is less dependent on
petrol-powered vehicles and allows more efficient use of infrastructure and key
resources. Third-world cities may be polluted but third-world rural areas also
suffer, from indoor air pollution from burning biomass. Cities often offer
better shelter against natural hazards; fatal traffic accidents are less common
in urban than rural areas; and dangerous primary resources and agricultural
work do not take place in cities. Also, cities harbor fewer insects with infectious
diseases, and urban areas tend to offer better health care.
If we innately prefer nature, or rural life,
why does the majority of the world’s population live in cities? Economic
opportunities are not the only reason. Humans have always explored, altered,
and exploited their surroundings. For the past ten millennia, alteration has
become increasingly large-scale, beginning from agriculture and the
domestication of animals leading to today’s dam and bridge projects,
megacities, and so on. Philosophers Maurice Merleau-Ponty and John Dewey
pondered the environments’ invitation potential. Merleau-Ponty noted that every
environment invites us to take some action in and as a response to it. Dewey discussed how
every being attempts to live in sync with its environment and if the sync is
disrupted, the being attempts to restore it; the struggle enables learning and
growth. Learning, in turn,
enables expansion or migration to another or different habitat. It can be
argued that the ability of humans to construct and alter things is one of our
key characteristics, in the same way beavers, ants, and bees build nests and
societies. Also, our ability to collaborate leads to increasingly large-scale,
shared building projects.
The information gathering theory of Kaplan and
Kaplan (1989) provides another angle to examine the need to interact with one’s
surroundings. The theory states that people prefer landscapes that, in the
past, stimulated the primitive human’s rapid acquisition and processing of
information because they developed the capacity to plan successful action in
the environment. The Kaplans
identified four key qualities of preferred environment, of which complexity and
mystery relate to the need to gather information, while coherence and legibility
serve the need to make sense of it. The information gathering theory has been
contested because of the lack of solid empirical support.
Nevertheless, indirect support can be drawn from a popular leisure activity:
video games. Many of today’s most popular games, such as Horizon Zero Dawn and
Subnautica, are based on virtual exploration, foraging, and altering one’s
surroundings for survival. The endless possibilities to learn and find
something useful from the landscape seem to keep players hypnotized. I note that cities
also serve information-acquisition needs, for example, through navigating the
traffic, work life, shopping, and so on,
and research has not been carried out to explain why the
information-gathering needs could only be satisfied in nature. Logically, the
need to learn and make sense seems to indicate an innate preference for those
environments that have not been experienced before.
to explore or alter one’s environment also appear important based on the
dislike towards environments that cannot be personalized. An anecdotal, common
complaint by first-world city dwellers is how councils restrict alterations of
dwellings. Another angle is a 2011 meta-study about open offices, reviewing
over one hundred earlier studies. Open offices were found to be damaging to the
workers’ attention span, productivity, creative thinking, motivation, and
satisfaction, but demotivation was not only caused by distractions. When
employees could not influence how things looked or felt, including lighting and
temperature, their spirits plummeted.
What if the appeal of nature does not arise directly from naturalness but from
the perceived freedom to roam and explore; gather information, resources, and experiences,
for example, pick berries or firewood and admire views; alter surroundings; and
be free of others’ control? What if that invitation for perhaps innately
appealing action can be offered in an urban environment? Does that make the
city, then, the optimal habitat?
4.1. Is primordial paradise the optimal human
Savanna theory has been contested because it
is unclear whether people like open parks innately or because of being used to
them, that is, biology vs. culture. The design and preferences for parks and
gardens have varied throughout history and across regions. From an
architectural history point of view, it appears a stretch to assume that the
current Western playground or park design is the most liked in history, or in
the future. Furthermore, recent archaeological findings suggest that humans may
have evolved in a number of places simultaneously, or perhaps migrated to the
savanna from some other environment.
Given that we do not know the exact birthplace of the human species, there is
no solid support to name one habitat type the original one. It is also
unexplained why our instinctive responses would echo one specific time and
place in history when evolution is an ongoing, never-ending process, and genes
mutate at every living moment.
But, what if the ancestral environment is not
understood as the savanna but nature in general? Environmental psychology also
lends support to the idea that modern humans naturally feel better in nature;
for example, people recover faster from stress or illness in nature. However,
favorite place studies partially challenge the view about nature’s healing
power. When a person visits his or her favorite place, positive emotions
dominate over the negative regardless of whether the place is in nature, an
urban area, or indoors. The restorative effect
of a place appears to stem from varied notions of beauty, positive self-image,
and feelings of being in control, not merely from instinctive cues from nature.
Favorite places appear to be a feedback loop of means and ends in one. People
choose certain places not just to relax and improve their mood but to enjoy a
range of qualities, including aesthetic ones, that, in turn, help them feel
restored and whole, and enjoy the place more.
The pitfall of favorite place studies is that they usually focus on a specific
effect on mood: uplifting or soothing. Thus, the findings do not explain what
kind of environment is preferred for everyday activities and chores. After all,
we are not always stressed or feeling down. Favorite place studies currently
tell about preferences to visit but not about preferences to live or work.
Biophilic design aspires to provide a
sensorially rich and aesthetically rewarding environment. Nature is undoubtedly
a generous source of aesthetic experiences but the risk is the presumption that
only those elements and qualities that have empirically measurable effects on
people, for example, lower the blood pressure, are what matter, and only
natural forms can be aesthetically valued. For example, Kellert instructs that
non-natural colors should be avoided in architecture. Focusing on measurable
effects may exclude or dismiss those aesthetic experiences that do not manifest
as accepted measurable reactions. Also, if beauty is understood to be present
in nature’s forms only, will that leave room for art and architecture that seek
to imagine non-nature-like things? Our interest, fascination, and sense of
beauty are piqued not only by what is known and natural but by what is new. For
example, the video games mentioned earlier are set on alien planets, where the
player encounters hostile nature and interacts with robots. Beauty can be
present in both nature and human-made environments. If beauty is the draw-in
factor in favorite places, that explains why a favorite place can be anywhere,
not only in nature.
An essential question about the most optimal
habitat is, if perfect environments for humans exists, such as the savanna or a
paradise garden, is perfection, in itself, optimal? The intuitive answer may be
yes but contemplation raises pertinent issues. John Dewey said that every
organism lives in rhythm with its environment and, as a result, its knowledge
of itself and its environment expands.
Evolution means the ability of organisms to adapt to something new or changed.
As an everyday example, a forest may appear soothing to one person and
threatening to another, but the latter can learn to enjoy the wilderness
through exposure and expansion. Will perfection lead to complacency and lack of
learning and evolution? Should optimal equate with comfort zone? Humans have
spread around the globe and colonized almost every thinkable living
environment. It appears that the ability to grow, learn, and adapt are
characteristic to our species, even if they are not characteristics of each
individual. Culture, social relationships, and adaptability are what define
humans as a species, and hence focusing on biology and instinctive responses is
too narrow a viewpoint.
4.2. Restorative and fatiguing environments
Is an optimal habitat inherently oppressive
because what suits one person may be wrong for another? Can conflicting
preferences be resolved or is the optimal habitat doomed to an eternal
mediocrity that is not the best suited to anybody? Some studies suggest that a
place’s restorativeness depends most on the compatibility between a person’s
motivational orientation, that is, expectations and personality attributes, and
the environment’s characteristics. The key to studying
what people like or dislike in their environment appears to be inside rather
than outside the human mind.
Tsiris, Korpela, and Hartig discuss, from
different viewpoints, that places that offer aesthetic experiences can prompt
transformation of emotions and a greater sense of unity and coherence,
potentially helping to find meaning and order in life. Berleant discusses
“productive awareness," attention towards something fascinating, worth
admiration, enjoyment, contemplation, or intellectual effort. According to
Berleant, environments that enable or encourage productive awareness are
human(e) habitats or, in my terminology, optimal habitats. I suggest that
Berleant’s productive awareness links to the Kaplans’ information gathering
theory and attention restoration theory, and to Korpela’s findings on favorite
places: 1) certain surroundings feed productive awareness; 2) experiencing
productive awareness appears to reinvigorate the brain; which, in turn 3)
enables more productive awareness, prompting a beneficial feedback loop.
From where, or in what circumstances, does the
productive awareness emerge? To further elaborate on the Kaplans’ theory, that
is, the mind seeks to learn and make sense, yet is subject to fatigue, but can
be restored, and Berleant’s productive awareness theory, that is, the mind
thrives when it is fascinated by something, I propose that we have six
different mental operational states or tracks that the mind regularly locks on.
Some tracks require active directing and effort by the brain; some are based
more on observing the content of one’s mind or the outside world, either
absent-mindedly or in an engaged manner. Laborious tracks require fatiguing
effort, like paddling a canoe upstream, whereas restorative tracks allow the mind
to ride more freely, like a piece of bark sailing downstream. I propose that
what track the environment prompts the mind to take is the key to liking or
disliking the environment.
I propose that the potentially restorative
· Meandering internal track: dreaming, daydreaming, and musing.
· Meandering external track: being fascinated by
or in sync with one’s environment.
· Directed engaged track: curious making-sense, creative problem-solving, or flow.
The potentially fatiguing tracks are:
· Directed rational track, cognitive
task-executing, for example, errands, studying, or menial work.
· Distressed track: mental, emotional, or bodily discomfort, including worry and pain.
· Confused track: a prolonged or repeated state
of distraction or fogginess, caused by, for example, stress, busy-ness,
Alzheimer’s disease, mental illness, or substances.
I do not claim that the mind cleanly switches
from one track to another but rather all the tracks intermingle, overlap, and
switch back and forth all the time. For example, watching TV can activate the
meandering external, the directed engaged, and the directed rational tracks,
when one attempts to make sense of the news or follow a plot of a film. Also,
all tracks have different strengths. Watching birds on a feeder and having an
aesthetic experience in the Louvre can be at different spots of the axis of the
external meandering track, overlapping with the directed engaged track.
Building on Berleant’s productive awareness and humane environments, I suggest
that environments that enable or encourage restorative tracks can positively
impact well-being and be understood as the optimal habitat.
5. Concluding comments
This paper examines different aspects of the
optimal human habitat by reviewing studies in environmental psychology and
contrasting them with theories and findings in the humanities, like aesthetics,
cultural geography, and history. I aimed to show that the enjoyment of or
thriving in urban and natural environments are not mutually exclusive, and
nature, understood as rich vegetation, is not necessarily a habitat everybody
instinctively longs for. For example, for millennia, people have also inhabited
vegetation-barren areas, and nature or wilderness has been seen as bewildering
in many cultures and eras. I defended cities as a habitat; after all, cities
vary in quality and many presumptions about the harms of city life can be
As a response to the question, what is the
natural habitat for humans?, I argued that the savanna or other specific nature
environment types should not be labeled as the natural habitat, meaning the
most suitable. I suggested that the appeal of nature may arise not from nature’s
instinctively appealing forms but from the perceived freedom to roam and
explore, forage, for resources and/or information, alter and personalize
surroundings, and obtain aesthetic experiences. I propose that these activities
may be innately appealing to us as a species and, if they are available in a
good-quality urban environment, drawing from Berleant’s analogy of a city as a
ship, cathedral, circus, and sunset, the city may be our optimal habitat.
Drawing from Merleau-Ponty, Dewey, Berleant,
and the Kaplans, I suggest that our natural habitat is any environment that
allows us to be curious and fascinated and, as a result, grow, expand, and
evolve. Hence, the optimal habitat is diverse, offering variety, challenges,
and even negative experiences, not eternal bliss and ease. By building on the
Kaplans’ attention restoration theory and information gathering theory, and on
Berleant’s productive awareness theory, I suggest that the restorative
potential of a place depends on whether it enables productive awareness via
restorative mind tracks. Experiencing restorative mind tracks may prompt the
experience of the most optimal habitat. This study does not intend to claim
that nature is not important to well-being but raise the idea that urban areas
containing nature have the potential to be the best suited environment for
Anu Besson is a PhD candidate at the
University of Jyväskylä, Finland. Her master’s degree is in art and
architecture history, and she specializes in popularizing research about urban
environments. She is a regular contributor at the Finnish magazine for urban
greenery professionals, Viherympäristö (“The Green Environment”).
Published October 24, 2017.
 An overview of
evolution-oriented studies that have attempted to identify the original or the
most preferred environment for humans is provided by Marcel Hunziker et al., “Space and Place – Two Aspects of
the Human-landscape, Relationship," A Changing World. Challenges for
Landscape Research (Netherlands: Springer, 2007), Volume 8, pp. 49-50. Researchers
in this area include for example Gordon Orians; and John Balling & John
Falk, “Evolutionary Influence on Human Landscape Preference," Environment
and Behaviour, Vol 42, Issue 4, 2010.
 Katya Mandoki,
“Bio-aesthetics: The Evolution of Sensibility through Nature,” Contemporary
Aesthetics (2017), Vol 15, Section 7.
 Instead of
focusing on a specific group, demographic or culture, this study draws together
different aspects of like and dislike based on findings in a variety of fields.
 Arnold Berleant, The
Aesthetics of Environment (Philadelphia: Temple University Press, 1992) pp.
93-98. The term is also used by Pauline von Bonsdorff, The human habitat.
Aesthetic and axiological perspectives (Lahti: International Institute of
Applied Aesthetics Series Vol 5, 1998).
 For example, an
image search on Google for “paradise” produced 597,000,000 results on 19 April
2017: the first two hundred images depicted a tropical resort or a swimming
 The origins of the
paradise myth have been comprehensively discussed by Nancy Marshall, The
Eden Paradox: Humanity's simultaneous desire for and rejection of earthly
paradise (ProQuest Dissertations Publishing, 2015). In the earliest written
records of paradise, gods roamed in walled orchards, protected from the
surrounding desert sand and animals, pp. 13-15. Marshall argues that people
have a tendency to long for absolute yet unattainable security (of imagined
perfect childhood), manifesting as paradise archetype, pp. 115-118.
 Jean Delumeau, History
of Paradise: the Garden of Eden in myth and tradition (New York: The
Continuum Publishing Company, 2000), pp. 10-22.
 Jane Garry &
Hasan El-Shamy (edit.), Archetypes and Motifs in Folklore and Literature. A
Handbook (US: M.E. Sharpe Inc, 2005), pp. 197-198.
 Heather Pringle,
“What You Don’t Know About the Vikings," National Geographic, March
Prosperetti, Landscape and Philosophy in the Art of Jan Brueghel the Elder
(1568-1625) (Great Britain: Ashgate, 2009), pp. 18-19.
 One example is the
Venus Project by engineer Jacque Fresco (1916-2017): he worked on his
sustainable, happy, utopian city from 1975 until his death. https://www.thevenusproject.com, accessed 29 September 2017.
 The term utopia was famously coined by
Sir Thomas More in 1516 by combining two Greek terms, outopia, “noplace”
and eutopia, “good place."
 Ruth Levitas, The Concept of Utopia
(Germany: Peter Lang AG, 2010), pp. 19, 161, 209.
 Jacky Bowring, Melancholy and the
Landscape. Locating sadness, memory and reflection in the landscape (New
York: Routledge, 2017).
 For example Doreen Massey et al., City
Worlds (Cornwall: Routledge, 1999), pp. 49-50. David Bell, ed., Pleasure Zones: Bodies, Cities, Spaces
(US: Syracuse University Press, 2001). Valerie Voon, Why danger is exciting
– but only to some people, The Conversation (2016), 6 September, http://theconversation.com/why-danger-is-exciting-but-only-to-some-people-64680, accessed 25 August 2017.
 Mandoki (2017); reference to Jerome
Barkow et al., The Adapted Mind: Evolutionary Psychology and the Generation
of Culture (US: Oxford University Press, 1992).
 Gordon Orians and Judith H. Heerwagen,
“Evolved responses to landscapes," The Adapted Mind: Evolutionary
Psychology and the Generation of Culture, eds. Jerome Barkow et al. (New
York: Oxford University Press, 1992), pp. 555-579.
 Hunziker et al. (2007).
 The importance of nature in human
habitat becomes evident not only from utopias but dystopias. As a topical
example, nature is completely non-existent in the dystopian future of the movie
Ghost in the Shell (2017), set in an ultra-consumerist Asian megacity,
where the only remaining signs of nature are the weather and a polluted harbor.
The movie explores individuality and humanity (the heroine is a human mind
unwillingly locked in an artificial body) but it is also a dystopia of
over-exploitation of nature and living things.
 For an overview, see Rebecca Clay,
“Green is good for you," Monitor on Psychology Journal of
American Psychological Association (2001), Vol 32, No 4, p. 40.
 Rachel & Stephen Kaplan, The
Experience of Nature. A Psychological Perspective. (US: Cambridge
University Press, 1989), pp. 185-197, and Stephen Kaplan, “The Restorative
Benefits of Nature: Toward an Integrative Framework," Journal of
Environmental Psychology (1995), Vol 15, 169-170.
 Stephen Kellert et al., Biophilic
Design. The Theory, Science and Practice of Bringing Buildings to Life.
(New Jersey: John Wiley & Sons, Inc., 2008), Chapter 5: Neuroscience,
the Natural Environment and Building Design.
 Kellert (2008), sub-chapter: Biologically
Based Design. Similar idea is discussed in the field of neuroesthetics: for
an overview, see Marcos Nadal & Martin Skov, “Neuroesthetics," International
Encyclopedia of the Social & Behavioral Sciences, 2nd Edition
(Elsevier, 2015), pp. 656–663.
 Berleant (1992), pp. 86, 93-98.
 Yi-Fu Tuan, Landscapes of Fear
(Pantheon Books, 1979/2013 Kindle Edition).
 Gilber LaFreniere, The Decline of
Nature: Environmental History and the Western Worldview (Oregon: Oak
Savannah Publishing, 2009), p. 99.
 Svein Johnsen & Leif Rydstedt,
“Active Use of the Natural Environment for Emotion Regulation," Europe's
Journal of Psychology (2013), Vol 9, No 4.
 The study was based on photographs,
not experienced locations; it measured only two emotions, happiness and
sadness, and only six environments were offered as options.
 Kalevi Korpela & Terry Hartig,
“Restorative Qualities of Favorite Places," Journal of Environmental
Psychology (1996), Vol 16, 221.
 Kalevi Korpela et al. “Determinants of
restorative experiences in everyday favorite places," Health &
Place (2008), Vol 14, 636–652.
 Results depended considerably on each
subject’s personal, and, no doubt, cultural, characteristics. Korpela &
Hartig (1996), 221–23.
 Kellert’s claim that experiencing
nature is the aesthetic experience and vice versa is too simplistic,
considering Berleant’s notion about every society having its own way of
 Holiday types could
be combined or people took more than one trip per year, hence the percentage
 Hunziker et al (2007), pp. 49-50.
 Berleant (1992), pp. 72-79.
 Taking action encompasses all forms of
reactive and proactive responses in and towards the environment, including
doing nothing (also perceiving is action). Komarine Romden-Romluch, "The
Power to Reckon with the Possible," Reading Merleau-Ponty. On
Phenomenology of Perception, Thomas Baldwin, ed.) (Great Britain:
Routledge, 2007), p. 55.
 Philip Zeltner, John Dewey's
Aesthetic Philosophy (Amsterdam: B.R. Gruner 1975), pp. 15-25 and 32-33.
 Arthur Stamps, “Mystery, complexity,
legibility and coherence: A meta-analysis," Journal of Environmental
Psychology, 24 (2004) 1–16, 1.
 Horizon Zero Dawn is currently the second-most
sold game for PlayStation4. Brian Crecente, “Sony: PS4 owners spend about
50,000 years a week gaming," Polygon, 5 June 2017, https://www.polygon.com/2017/6/5/15728406/ps4-sales-stats, accessed 24 August 2017. Subnautica
is highly acclaimed by critics: James Plafke, “Why 'Subnautica' Is Already One
Of The Best Survival Games Ever Made, Before It's Even Released," 22 March
2017, Forbes, https://www.forbes.com/sites/jplafke/2017/03/22/why-subnautica-is-already-one-of-the-best-survival-games-ever-made-before-its-even-released/#5dc1841d13f8, accessed 24 August 2017.
 A fossil of possibly the earliest
hominid, Graecopithecus was recently found in Greece. “Many mammals,
including apes, giraffes, antelopes and hippos, lived in Africa and in Europe’s
eastern Mediterranean region between 9 million and 7 million years ago [with
Graecopithecus]. These creatures probably moved back and forth between
continents […] making it difficult to pin down where each line of animals
originated. Graecopithecus could have evolved in either Europe or Africa.”
Bruce Bower, “European fossils may belong to earliest known hominid,” ScienceNews,
22 May 2017, https://www.sciencenews.org/article/european-fossils-may-belong-earliest-known-hominid,
accessed 24 August 2017.
 Johnsen & Rydstedt (2013).
 Tsiris (2008), section: “Aesthetic
Experience and Its Relevance to Music Therapy.”
 Zeltner (1975), pp. 15-25 and 32-33.
 Kevin Newman and Merrie Brucks, “When
are natural and urban environments restorative? The impact of environmental
compatibility on self-control restoration,” Journal of Consumer Psychology
(2016), Vol 26, Issue 4, 535-541.
 Restorative should not be understood
narrowly as “calming”: for instance, flow is experienced positively, even if or
because it is also invigorating, for example,
during extreme sports.
 By ‘in sync,’ I mean Dewey’s notion
about every being either being in or out of rhythm with its environment, e.g.
the environment enables or disables the being’s intended actions.
 Flow means the sense of effortless
action, when one’s skills are fully involved or pushed to overcome a challenge
or achieve a goal that acts as a magnet for learning and mastery. Mihály Csíkszentmihályi,
“Finding Flow," Psychology Today, 1 July 1997, https://www.psychologytoday.com/articles/199707/finding-flow, accessed 11 May 2017.
 These tasks are offered as an example,
but the same activities can also be refreshing depending on a person and
situation: for example learning a new skill can produce flow.
 I wholeheartedly thank the peer
reviewers of Contemporary Aesthetics for assisting with sharpening the focus and
key arguments of this article.