Biophilia Hypothesis

The biophilia hypothesis, often abbreviated as BET, proposes that human beings possess an innate inclination to seek connections with nature and other living systems. The concept was introduced and popularised by the American biologist Edward O. Wilson in his 1984 book Biophilia, where he described biophilia as an inborn tendency to focus on life and lifelike processes. According to Wilson, this inclination is deeply rooted in human evolution and psychological development and is essential to human wellbeing. He argued that as we come to understand other organisms more fully, we develop a greater appreciation both for them and for ourselves. Biophilia therefore represents both a biological predisposition and a cultural force that shapes how humans relate to the natural world.

Natural Affinity for Living Systems

Although Wilson gave biophilia its contemporary scientific framing, the term had previously been used by Erich Fromm, who described a psychological orientation involving attraction to all that is alive and vital. Wilson’s interpretation connects this affinity to evolutionary biology, suggesting that humans subconsciously seek bonds with nature. He contended that both positive and negative responses to natural stimuli—including attraction, fear, or fascination—illustrate an inherent sensitivity to the natural world.
The broad historical context of biophilia includes earlier philosophical ideas, such as Aristotle’s reflections on philia, or mutual friendship, which emphasised reciprocity and the pursuit of happiness. In this sense, biophilia can be understood as an enduring human impulse to engage meaningfully with living systems.
Evolutionary psychology further supports the hypothesis by positing that human attraction to nature arises from the adaptive advantages associated with environments that provided food, water, shelter, and safety. Modern research suggests that even though humans now predominantly inhabit urban settings, these evolutionary dispositions persist. People frequently express connections to plants, animals, and landscapes, and human preferences—such as attraction to baby animal features—demonstrate how these innate tendencies shape perception and behaviour. Studies in childhood development highlight the importance of nurturing relationships with animals, which can support emotional growth and offer therapeutic benefits, including for children with autistic spectrum disorders.

Indigenous Perspectives on the Human–Nature Connection

Many Indigenous cultures articulate worldviews in which humans are understood as integral components of nature rather than separate from it. These traditions often centre on kinship, reciprocity, and interdependence among humans, animals, plants, and the land. Ceremonial practices, such as the Haudenosaunee Thanksgiving Address, explicitly honour natural forces and express gratitude for the interconnectedness of all life.
Indigenous systems of traditional ecological knowledge illustrate how sustainable practices evolved through deep observation of ecological relationships. Examples include controlled burns used by Native American and Aboriginal Australian communities to maintain ecosystem balance, as well as customary resource management practices in Hawai‘i guided by the concept of Aloha ʻāina. Many cultures view specific landscapes, species, and natural phenomena as sacred, emphasising stewardship, balance, and ritual obligations towards the environment.

Biophilic Design

In architecture, biophilic design applies the principles of biophilia to the built environment, aiming to reconnect people with nature through structural and aesthetic choices. While sustainable architecture seeks to minimise environmental impacts, biophilic design prioritises the psychological and physiological benefits of integrating natural forms, materials, and processes into buildings.
Biophilic spaces are defined as environments that reinforce life and support human sociological and emotional wellbeing. Studies indicate that exposure to natural elements in built settings—such as plants, natural light, or views of greenery—can reduce stress, lower blood pressure, alleviate chronic pain, and improve memory. Clinical research demonstrates that hospital patients recover more quickly when they have access to natural views or when plants are placed in their rooms. Such findings underpin growing interest in incorporating biophilic principles into schools, workplaces, prisons, and urban infrastructure.

Biophilia and Conservation

Modern lifestyles increasingly separate people from natural environments, particularly through time spent indoors or in vehicles. This disconnection heightens concerns about declining empathy for non-human life and the potential for reduced support for conservation. Advocates argue that fostering biophilic engagement—through outdoor activities, environmental education, and the inclusion of green spaces in urban design—can strengthen public appreciation for ecosystems and biodiversity.
Biophilic cities, which integrate natural systems into urban planning, exemplify how built environments can support wildlife corridors, enhance urban biodiversity, and maintain ecological resilience. Such approaches encourage residents to maintain close, continuous relationships with nature and can contribute to conservation strategies aimed at slowing ecological degradation and species loss.

Biophilia in Literature and Media

The influence of biophilia extends into fiction, where authors have explored the notion of renewed human–nature connections. Canadian writer Hilary Cunningham Scharper incorporated Wilson’s hypothesis into her ecogothic novel Perdita, in which a mythological figure symbolises the awakening of biophilic awareness in humanity. These narrative explorations underscore the cultural resonance of the hypothesis beyond scientific discourse.

Biophilia and Technology

Contemporary discussions increasingly consider how technology might interact with or even enhance biophilic tendencies. Philosopher Francis Sanzaro argues that the rise of digital connectivity, particularly through the internet of things, widens the scope of biophilia by enabling new forms of relationality. Rather than positioning technology as opposed to nature, Sanzaro suggests that technological systems can become extensions of humanity’s search for connection with life. Within this framework, algorithms, artificial intelligence, and interactive digital environments can be viewed as supporting technobiophilia—a technologically mediated expression of the desire to connect with living systems.