This thesis is based on two observations. First, that conventional buildings cause two major losses that involve non-human nature – the loss of native biodiversity and the loss of non-human nature experience for the buildings’ human inhabitants – and that these losses both contribute to a perceived separation between humans and the rest of nature. Second, that there appears to be a growing interest in connecting buildings with nature but there is little agreement on what it actually means to ‘design with nature’. As such, the purpose of this study is two-fold: (1) to describe the meaning of ‘designing with nature’ in current architectural practice and provide a working definition of nature-based design, and (2) to explore how this can be interpreted to encourage human connectedness with non-human nature, while addressing the two major losses mentioned above. It is thus an attempt to reframe the role of building as one that provides for all inhabitants of a site, both human and non. A framework was developed that captures and summarizes the dominant ways in which design draws on nature. The framework emphasizes the importance of using ecosystems not only as models, but foremost as context. The core concepts of the framework can thus be discussed from the perspective of buildings that act like an ecosystem and that interact with their ecosystem, and are described as: ecological sense of place, regenerative ability, ecosystem health, mutually beneficial relationships, context, appropriate management, functions, ecosystem principles, values, patterns, conditions, and adaptations. Although the concepts presented in the framework are themselves not new, the way in which they are organized does contribute a new perspective on the field of nature-based design. In addition to providing a graphic model that summarizes the essence of an evolving field, the research highlights the role of scale and place in linking building design, native biodiversity, nature experience and connectedness with nature. It thus acts as a backdrop on which to bring a discussion of ecological citizenship into the architectural dialogue.

This thesis is based on two observations. First, that conventional buildings cause two major losses that involve non-human nature – the loss of native biodiversity and the loss of non-human nature experience for the buildings’ human inhabitants – and that these losses both contribute to a perceived separation between humans and the rest of nature. Second, that there appears to be a growing interest in connecting buildings with nature but there is little agreement on what it actually means to ‘design with nature’. As such, the purpose of this study is two-fold: (1) to describe the meaning of ‘designing with nature’ in current architectural practice and provide a working definition of nature-based design, and (2) to explore how this can be interpreted to encourage human connectedness with non-human nature, while addressing the two major losses mentioned above. It is thus an attempt to reframe the role of building as one that provides for all inhabitants of a site, both human and non. A framework was developed that captures and summarizes the dominant ways in which design draws on nature. The framework emphasizes the importance of using ecosystems not only as models, but foremost as context. The core concepts of the framework can thus be discussed from the perspective of buildings that act like an ecosystem and that interact with their ecosystem, and are described as: ecological sense of place, regenerative ability, ecosystem health, mutually beneficial relationships, context, appropriate management, functions, ecosystem principles, values, patterns, conditions, and adaptations. Although the concepts presented in the framework are themselves not new, the way in which they are organized does contribute a new perspective on the field of nature-based design. In addition to providing a graphic model that summarizes the essence of an evolving field, the research highlights the role of scale and place in linking building design, native biodiversity, nature experience and connectedness with nature. It thus acts as a backdrop on which to bring a discussion of ecological citizenship into the architectural dialogue.

Em seu poema autobiográfico O Prelúdio William Wordsworth relata o modo como os principais eventos de sua vida levaram ao seu desenvolvimento espiritual a fim de tornar-se um poeta. Na chamada poesia de Natureza isso pressupõe a influência da experiência direta e viva com os objetos e elementos do mundo natural. Meu intento nesta tese consiste em investigar a qual ponto a formação individual representada na narrativa é resultado da experiência vivida – estética, moral e intelectual – do sujeito em relação às formas belas e sublimes do mundo exterior em paralelo com a constituição imaginativa de sua consciência; ou da elaboração retórica e associativa de imagens, analogias, metáforas, símbolos, conceitos e concepções tomados de um conjunto de saberes literários, filosóficos, religiosos, psicológicos e científicos da tradição ocidental em voga na época de Wordsworth. Além disso, busquei examinar de que modo a experiência da Natureza se associa ao papel da educação formal e da observação impactante da estrutura social e política advinda das transformações da modernidade, vindo a formar a visão de mundo do poeta e a crença no papel fundamental da poesia como depositária laico-sagrada da sabedoria essencial da humanidade. Os argumentos que dão sustentação à minha interpretação do poema baseiam-se na análise de uma estrutura narrativa de história individual de nascimento em meio ao mundo natural, de criação de laços de pertencimento a este meio, de afastamento da Natureza e de retorno a ela. A região natal de Wordsworth no Disrito dos Lagos Ingleses, no Norte da Inglaterra, é vista como equivalente primeiro da Natureza. Portanto é represetada analogicamente como um parâmetro físico e sensível que fundamenta aquilo que o herói deverá entender como Natureza: primeiro enquanto mundo visível, e a partir deste corolário em suas dimensões sensoriais e sentimentais, intelectuais e emocionais, morais e espirituais. Destarte, esta pesquisa organiza-se em três partes. Na primeira parte, procurei reconstruir as experiências do herói ao longo dos principais eventos de seu percurso autobiográfico, com vistas a reconstituir o seu sentido para a construção (Bildung) da sensibilidade do sujeito, emocional, intelectual e espiritualmente, de acordo como estas experiências tenham sido vividas ou recordadas. Na segunda, tratei separadamente dos tipos de contato empírico do herói com as formas naturais em momentos de observação, contemplação e meditação, dando ênfase à percepção sensorial, especialmente em suas funções visual e auditiva; aos impulsos sentimentais e emocionais ligados à sensibilidade corporal; e finalmente à intuição transcendente e à visão metafísica que acompanha as relações espirituais sentidas na responsividade anímica e espiritual do sujeito – em comunhão tranquila ou êxtase elevado – com a essência mais profunda manifestada na vida das coisas que o rodeiam. Por fim, na terceira parte, voltei-me para a análise dos recursos empregados para a construção estética e reelaboração retórica dos conteúdos da experiência humana representados na narrativa a partir da associação de conteúdos imaginários, metafóricos, simbólicos, conceituais e alusivos que indicam a apropriação de um conjunto de saberes e conhecimentos tomados de empréstimo a uma tradição intelectual e letrada. Enquanto resultado, sustento a tese de que Wordsworth combina dois elementos fundamentais na construção poética de O Prelúdio. De um lado há a expressão emocional dos efeitos interiores causados pela impressão das formas naturais, com base no que se pode conceber enquanto representação realista, ou seja, fiel às formas empíricas da percepção humana e relativa à atenção do sujeito ao ambiente circundante e à cor local. De outro, constatei a reelaboração de imagens, motivos e topói, bem como noções conceituais e alusões que remetem à afirmação de uma visão de mundo cara ao espírito Romântico, assim como a crítica cortante, apesar de velada, a um conjunto de práticas institucionais, sociais e políticas que ameaçam a integridade de um mundo orgânico que o eu-lírico julga ideal para o aperfeiçoamento do espírito humano em condições de harmonia com o universo onde vive – a Natureza. / In his autobiographical poem The Prelude William Wordsworth relates how the main events of his life led to his spiritual development in order to become a poet. In the so-called Poetry of Nature this presupposes the influence of the direct and living experience of the objects and elements of the natural world. My intent in this dissertation consists of investigating to what extent the individual formation represented in the narrative results from the subject’s lived through experience – aesthetic, moral and intellectual – in relation to the beautiful and sublime forms of the outward world paralleled to the imaginative constitution of his consciousness; or from the rhetorical and associative elaboration of images, analogies, metaphors, symbols, concepts and conceptions taken from a body of literary, philosophical, religious, psychological and scientific knowledges of the western tradition in voge during Wordsworth’s age. Furthermore, I sought to examine how the experience of Nature associates to the role of formal education and striking observation of the social and political structure derived from the transformations of modernity, thus forming the poet’s worldview and belief in the fundamental role of poetry as the laic-sacred depositary of humankind’s essential wisdom. The arguments which sustain my interpretation of the poem are based on the analysis of a narrative structure of individual history of birth amid the natural world, of creation of pertainment bonds to this environment, of distancing from Nature and return to her. Wordsworth’s native region in the Lake District in the North of England is seen as the primary equivalent of Nature. Therefore it is represented analogically as a physical and sensual parameter that founds that which the hero must come to understand as Nature: firstly, as the visible world, and up from this corollary in her sensorial and sentimental, intellectual and emotional, moral and spiritual dimensions. Thus, this research is organized into three parts. In the first, I attempted at reconstructing the hero’s experiences along the main events of his autobiographical course, aiming at reconstituting their meaning for the building (Bildung) of the subject’s sensibility, emotional, intellectual and spiritually, according to the way these experiences have been lived or recollected. In the second part, I dealt separatedly with the hero’s types of empirical contact with the natural forms in moments of observation, contemplation and meditation, emphasyzing the sensorial perception, especially its visual and auditory functions; the sentimental and emotional drives linked to the sensibility of the body; and finally to the transcendent intuition and metaphysical vision wich accompany the spiritual relations felt in the subject’s animical and spiritual responsivity – in quiet communion or lofty transport – with the deepest essence manifested in the life of the things surrounding him. Finally, in the third part, I turned my efforts to analyzing the resources employed for the aesthetical construction and rhetorical re-elaboration of the contents of human experience depicted in the narrative out of the association of imaginary, metaphorical, symbolical, conceptual and allusive contents that indicate the appropriation of a set of wisdom and knowledge drawn from an intellectual and literate tradition. As a result, I sustain the thesis that Wordsworth combines two fundamental elements in the poetic textualization of The Prelude. On one hand, there is the emotional expression of the inner effects aroused by the impression of the natural forms based on what might be conceived as a realistic representation, i.e. faithful to the empirical forms of human perception and regarding the subject’s attention to the surrounding environment and the local colour. On the other hand, I testified the re-elaboration of images, motifs and topoi, as well as conceptual notions and allusions which remount to the assertion of a worldview dear to the Romantic spirit, so as a sharp (although veiled) criticism against a number of institutional, social and political practices that menace the integrity of an organical world that the lyrical speaker considers ideal for the perfectioning of the human spirit in conditions of harmony with the universe where man abides – I mean Nature.

Em seu poema autobiográfico O Prelúdio William Wordsworth relata o modo como os principais eventos de sua vida levaram ao seu desenvolvimento espiritual a fim de tornar-se um poeta. Na chamada poesia de Natureza isso pressupõe a influência da experiência direta e viva com os objetos e elementos do mundo natural. Meu intento nesta tese consiste em investigar a qual ponto a formação individual representada na narrativa é resultado da experiência vivida – estética, moral e intelectual – do sujeito em relação às formas belas e sublimes do mundo exterior em paralelo com a constituição imaginativa de sua consciência; ou da elaboração retórica e associativa de imagens, analogias, metáforas, símbolos, conceitos e concepções tomados de um conjunto de saberes literários, filosóficos, religiosos, psicológicos e científicos da tradição ocidental em voga na época de Wordsworth. Além disso, busquei examinar de que modo a experiência da Natureza se associa ao papel da educação formal e da observação impactante da estrutura social e política advinda das transformações da modernidade, vindo a formar a visão de mundo do poeta e a crença no papel fundamental da poesia como depositária laico-sagrada da sabedoria essencial da humanidade. Os argumentos que dão sustentação à minha interpretação do poema baseiam-se na análise de uma estrutura narrativa de história individual de nascimento em meio ao mundo natural, de criação de laços de pertencimento a este meio, de afastamento da Natureza e de retorno a ela. A região natal de Wordsworth no Disrito dos Lagos Ingleses, no Norte da Inglaterra, é vista como equivalente primeiro da Natureza. Portanto é represetada analogicamente como um parâmetro físico e sensível que fundamenta aquilo que o herói deverá entender como Natureza: primeiro enquanto mundo visível, e a partir deste corolário em suas dimensões sensoriais e sentimentais, intelectuais e emocionais, morais e espirituais. Destarte, esta pesquisa organiza-se em três partes. Na primeira parte, procurei reconstruir as experiências do herói ao longo dos principais eventos de seu percurso autobiográfico, com vistas a reconstituir o seu sentido para a construção (Bildung) da sensibilidade do sujeito, emocional, intelectual e espiritualmente, de acordo como estas experiências tenham sido vividas ou recordadas. Na segunda, tratei separadamente dos tipos de contato empírico do herói com as formas naturais em momentos de observação, contemplação e meditação, dando ênfase à percepção sensorial, especialmente em suas funções visual e auditiva; aos impulsos sentimentais e emocionais ligados à sensibilidade corporal; e finalmente à intuição transcendente e à visão metafísica que acompanha as relações espirituais sentidas na responsividade anímica e espiritual do sujeito – em comunhão tranquila ou êxtase elevado – com a essência mais profunda manifestada na vida das coisas que o rodeiam. Por fim, na terceira parte, voltei-me para a análise dos recursos empregados para a construção estética e reelaboração retórica dos conteúdos da experiência humana representados na narrativa a partir da associação de conteúdos imaginários, metafóricos, simbólicos, conceituais e alusivos que indicam a apropriação de um conjunto de saberes e conhecimentos tomados de empréstimo a uma tradição intelectual e letrada. Enquanto resultado, sustento a tese de que Wordsworth combina dois elementos fundamentais na construção poética de O Prelúdio. De um lado há a expressão emocional dos efeitos interiores causados pela impressão das formas naturais, com base no que se pode conceber enquanto representação realista, ou seja, fiel às formas empíricas da percepção humana e relativa à atenção do sujeito ao ambiente circundante e à cor local. De outro, constatei a reelaboração de imagens, motivos e topói, bem como noções conceituais e alusões que remetem à afirmação de uma visão de mundo cara ao espírito Romântico, assim como a crítica cortante, apesar de velada, a um conjunto de práticas institucionais, sociais e políticas que ameaçam a integridade de um mundo orgânico que o eu-lírico julga ideal para o aperfeiçoamento do espírito humano em condições de harmonia com o universo onde vive – a Natureza. / In his autobiographical poem The Prelude William Wordsworth relates how the main events of his life led to his spiritual development in order to become a poet. In the so-called Poetry of Nature this presupposes the influence of the direct and living experience of the objects and elements of the natural world. My intent in this dissertation consists of investigating to what extent the individual formation represented in the narrative results from the subject’s lived through experience – aesthetic, moral and intellectual – in relation to the beautiful and sublime forms of the outward world paralleled to the imaginative constitution of his consciousness; or from the rhetorical and associative elaboration of images, analogies, metaphors, symbols, concepts and conceptions taken from a body of literary, philosophical, religious, psychological and scientific knowledges of the western tradition in voge during Wordsworth’s age. Furthermore, I sought to examine how the experience of Nature associates to the role of formal education and striking observation of the social and political structure derived from the transformations of modernity, thus forming the poet’s worldview and belief in the fundamental role of poetry as the laic-sacred depositary of humankind’s essential wisdom. The arguments which sustain my interpretation of the poem are based on the analysis of a narrative structure of individual history of birth amid the natural world, of creation of pertainment bonds to this environment, of distancing from Nature and return to her. Wordsworth’s native region in the Lake District in the North of England is seen as the primary equivalent of Nature. Therefore it is represented analogically as a physical and sensual parameter that founds that which the hero must come to understand as Nature: firstly, as the visible world, and up from this corollary in her sensorial and sentimental, intellectual and emotional, moral and spiritual dimensions. Thus, this research is organized into three parts. In the first, I attempted at reconstructing the hero’s experiences along the main events of his autobiographical course, aiming at reconstituting their meaning for the building (Bildung) of the subject’s sensibility, emotional, intellectual and spiritually, according to the way these experiences have been lived or recollected. In the second part, I dealt separatedly with the hero’s types of empirical contact with the natural forms in moments of observation, contemplation and meditation, emphasyzing the sensorial perception, especially its visual and auditory functions; the sentimental and emotional drives linked to the sensibility of the body; and finally to the transcendent intuition and metaphysical vision wich accompany the spiritual relations felt in the subject’s animical and spiritual responsivity – in quiet communion or lofty transport – with the deepest essence manifested in the life of the things surrounding him. Finally, in the third part, I turned my efforts to analyzing the resources employed for the aesthetical construction and rhetorical re-elaboration of the contents of human experience depicted in the narrative out of the association of imaginary, metaphorical, symbolical, conceptual and allusive contents that indicate the appropriation of a set of wisdom and knowledge drawn from an intellectual and literate tradition. As a result, I sustain the thesis that Wordsworth combines two fundamental elements in the poetic textualization of The Prelude. On one hand, there is the emotional expression of the inner effects aroused by the impression of the natural forms based on what might be conceived as a realistic representation, i.e. faithful to the empirical forms of human perception and regarding the subject’s attention to the surrounding environment and the local colour. On the other hand, I testified the re-elaboration of images, motifs and topoi, as well as conceptual notions and allusions which remount to the assertion of a worldview dear to the Romantic spirit, so as a sharp (although veiled) criticism against a number of institutional, social and political practices that menace the integrity of an organical world that the lyrical speaker considers ideal for the perfectioning of the human spirit in conditions of harmony with the universe where man abides – I mean Nature.

This thesis is based on two observations. First, that conventional buildings cause two major losses that involve non-human nature – the loss of native biodiversity and the loss of non-human nature experience for the buildings’ human inhabitants – and that these losses both contribute to a perceived separation between humans and the rest of nature. Second, that there appears to be a growing interest in connecting buildings with nature but there is little agreement on what it actually means to ‘design with nature’. As such, the purpose of this study is two-fold: (1) to describe the meaning of ‘designing with nature’ in current architectural practice and provide a working definition of nature-based design, and (2) to explore how this can be interpreted to encourage human connectedness with non-human nature, while addressing the two major losses mentioned above. It is thus an attempt to reframe the role of building as one that provides for all inhabitants of a site, both human and non. A framework was developed that captures and summarizes the dominant ways in which design draws on nature. The framework emphasizes the importance of using ecosystems not only as models, but foremost as context. The core concepts of the framework can thus be discussed from the perspective of buildings that act like an ecosystem and that interact with their ecosystem, and are described as: ecological sense of place, regenerative ability, ecosystem health, mutually beneficial relationships, context, appropriate management, functions, ecosystem principles, values, patterns, conditions, and adaptations. Although the concepts presented in the framework are themselves not new, the way in which they are organized does contribute a new perspective on the field of nature-based design. In addition to providing a graphic model that summarizes the essence of an evolving field, the research highlights the role of scale and place in linking building design, native biodiversity, nature experience and connectedness with nature. It thus acts as a backdrop on which to bring a discussion of ecological citizenship into the architectural dialogue. / Applied Science, Faculty of / Architecture and Landscape Architecture (SALA), School of / Graduate

Title: The importance of nature as a learning environment by mapping forest clubs and forest kindergartens in the Liberec region from from the point of view of educators. Objective: The aim of my thesis is to map forest kindergartens and forest clubs in the Liberec region. Further, by using semi-structured interviews to obtain specific information about the operation and educational activities of the forest kindergartens and clubs in the district. Results: Literature about pre-school pedagogy, alternative ways of education, forest kindergartens gave us insights into the topic. From semi-structured interviews that I conducted with various teachers of forest kindergartens or clubs in the Liberec region, I received necessary information. The functioning of forest kindergartens and forest clubs is different in many ways. Opening hours of kindergartens are about 7:00 to 17:00. Their approach to children is inspired by Waldorf and Montessori pedagogy. The timetable of the day differs, but the materials they use are similar and come from nature. All respondents mentioned that parents cooperate with them. It was evident that all of them have good relationship to nature and see its positive influence on children. Crucial final information is that the way of education changes from authoritarian to liberal,...

The aim is to examine how children create and embody ethics by analyzing their encounters and how possibilities are conditioned by the framework surrounding them. The focus has been on the following problem areas: Conditions that enable children’s ethical encounters with regard to frameworks, rules and order Conditions that enable children’s ethical encounters related to the teachers’ approach Children’s encounters in play from an ethical perspective Children’s encounters with nature from an ethical perspective The theoretical standpoint is ”the ethics of an encounter” from Emmanuel Levinas’ idea of ethics of alterity. In ethics which precedes being itself, the ethical becoming and its relational aspects appear in the encounter with the Other. The tools of analysis are mainly drawn from previous pedagogical/didactical research in ethics which highlights the ethical conditions, such as listening, encounters with diversity and differences, and preschool/school as an ethical space. The study is based on one year of ethnographical field studies relying on participant observations, video observations, focus groups, stimulated recalls and guided tours. The empirical findings show that rules and frameworks which regulate the everyday life of the preschool classes are repeatedly negotiated. The negotiations about “what’s what?”, where both the children and the teachers are involved, take place on a verbal and a bodily level. In the pedagogues’ approach, the listening is a central and complex condition for the ethical space in the preschool classes. In the children’s encounters in play and in their encounters with nature the relational aspect becomes clear. The ethical boundaries and the fixing of those boundaries are discussed in connection with the idea of the ethics of an encounter and the vision of preschool/school as a potential ethical space.

Contemporary debates in ethics are characterised by opposing views that appear to be irreconcilable. Rational debates seem to be making no headway due to the fact that the incompatibilities of the different views seem to lie within the very premises of the different arguments. These debates acquire an interminable character, because representatives of the different standpoints refuse to accept each others’ premises. MacIntyre attributes this state of affairs to the failure of the Enlightenment project. In their attempt to create a universally valid moral system the Enlightenment philosophers discredited the ethical traditions and emphasized reason as the only authority on these matters. The supposedly “universal” rational arguments are built on premises the Enlightenment thinkers inherited from the exact same ethical traditions whose authority they consciously undermined. The irony of the Enlightenment project is therefore that it caused its own failure. MacIntyre believes that the Enlightenment thinkers were mistaken in undermining the authority of all the ethical traditions. He argues that the authority of the critical traditions is legitimate. A critical tradition is a moral tradition where some form of rational enquiry is embodied in the tradition itself. MacIntyre defends the authority of the Aristotelian tradition as the critical tradition per se. In my own enquiry I defend the authority of the Stoic tradition. I attempt to point out the flaws in MacIntyre’s understanding of the Stoics and argue that in some respects the Stoic tradition is a better alternative to the Aristotelian one. After having justified the authority of the Stoic tradition I take a closer look at what their ethics entail. The Stoics have what Cottingham refers to as a “synoptic” conception of philosophy. This means that they tried to integrate all the aspects of human understanding into a single system. Therefore, if one wishes to give a comprehensive picture of their ethics it is necessary to explain their philosophical work on physics and logic as well. I do so by comparing their understanding of physics to the contemporary understanding thereof. The Stoics believed that philosophy is not an abstract theoretical discipline, but rather a way of life. Theoretical arguments play an important role in so far as it helps us to comprehend the nature of the good, but ultimately philosophy is about helping us to live a good life. In light of this understanding I argue that they conceived of ethics as the art of living. The Stoics also believed that one could practice ethics as a form of therapy for our emotions. They believed that emotions such as anger and depression are caused by misguided ways of thinking and that ultimately the good life would cultivate our spirit and enable us to become more resistant to these types of emotions. Simultaneously it will enable us to experience more rational emotions such as joy. The ultimate aim of my research project is to highlight the important contributions the Stoics can make to the crisis we are currently experiencing in ethical discourse. / Dissertation (MA (Philosophy))--University of Pretoria, 2007. / Philosophy / unrestricted

Héritières des années 1970 les communautés intentionnelles ont pour objectif de remettre en cause les pratiques et liens sociaux propres à la société contemporaine. Par l’association du travail et de la vie domestique elles forment un type d’organisation sociale tournée vers le vivre ensemble et le travail du commun. Cette thèse démontre à partir du cadre théorique de la résistance ordinaire, que les communautés intentionnelles mettent en pratique une manière d’être au monde qui leur est spécifique. Par le retour à la terre et le détour par la nature, elles inscrivent leur action dans une temporalité et une spatialité nourries d’une projection utopique puisant ses sources dans les représentations d’un passé mythifié. Celui-ci sert la mise en action dans le présent de ce monde et l’expérimentation d’un monde à faire advenir. Ces communautés développent, des visions et un agir guidés par ce que je propose d’appeler une rétrospection utopique. Ce faisant, elles investissent des espaces publics interstitiels et oppositionnels en juxtaposant des imaginaires et des pratiques qui font correspondre à trois logiques sociales (le mythe, le retour, l’utopie) trois registres d’historicité (conservation, rétrospection, progression). Elles organisent le ralentissement de la machine technobureaucratique et capitaliste et convoquent les racines agraires des sociétés antérieures pour préfigurer l’avènement d’une société nouvelle, agraire et politique. / Recipients of the 1970’s legacy, intentional communities aim at reconsidering the practices and social relations specific to contemporary society. Through the association of work and domestic life they form a kind of social organization turned towards «living together » and « working the common ». Using the theoretical framework of common resistance as a basis, this thesis demonstrates that intentional communities put into practice a peculiar manner of being-in-the-world. By way of a return to the land and of a detour via nature, their action is inscribed in a temporality and a spatiality fueled by utopian projection, which draws on representations of a mythologized past. That past serves the present-time actualisation of this world, and the experimentation of a world-to-be-brought-about. These communities develop visions and ways of doing guided by what I suggest we call utopian retrospection. In doing so, they invest intersitial and oppositional public spaces by juxtaposing imaginaries and practices that correlate three social logics (myth, return, utopia) with three registers of historicity (conservation, retrospection, progression). They organise the slowing down of the techno-bureaucratic and capitalistic machine and summon the agrarian roots of earlier societies to prefigure the advent of a new society, both agrarian and political.

[pt] As crises climática e de biodiversidade que afetam o planeta requerem mudanças profundas nos modelos socioeconômicos que têm sido apontados como uma das causas da degradação ambiental recente. Valores e comportamentos adotados pela sociedade moderna são uma das maiores ameaças à integridade dos processos naturais. A interação da humanidade com o meio ambiente é parte de um sistema socioecológico no qual é possível intervir para reverter ou mitigar seus efeitos negativos na natureza. O conceito de pontos de alavancagem propõe a identificação de componentes de um sistema complexo nos quais se pode intervir com grande potencial de mudança nos seus resultados. A conexão das pessoas com a natureza representa um ponto de alavancagem de alto impacto dentro desse sistema, pois tem o potencial de gerar uma nova mentalidade, criar valores e estimular comportamentos favoráveis à causa da sustentabilidade. O contato direto com ambientes naturais preservados, as atividades ao ar livre, a observação da vida selvagem e o conhecimento da história e culturas de determinadas regiões estimulam a conexão das pessoas com o mundo natural, que tem se perdido com o modelo de vida moderno, concentrado em ambientes urbanos e afastado da natureza. A criação de unidades de conservação públicas ou privadas que possam ser acessadas pela população é um importante vetor de conexão das pessoas com a natureza e, portanto, um importante elemento na mudança de valores e comportamentos danosos ao meio ambiente. A partir da apresentação e discussão das bases conceituais da conexão das pessoas com a natureza, este trabalho articula o tema como base para o plano de manejo de uma unidade de conservação privada (RPPN) cujo foco principal é a conexão das pessoas com a natureza, reforçando valores e comportamentos de respeito à vida e ao meio ambiente. / [en] The climate and biodiversity crises affecting the planet require profound changes in socioeconomic models that have been identified as one of the root causes of recent environmental degradation. The values and behaviours adopted by contemporary society stand as a formidable menace to the integrity of natural processes. Human interaction with the environment is a component of a socio ecological system in which it is possible to intervene to reverse or mitigate its negative effects on nature. The concept of leverage points proposes the identification of components of a complex system in which it is possible to intervene with great potential for changing its outcomes. Human-nature connectedness represents a high-impact leverage point within this system, as it has the potential to generate a new mindset, create values and stimulate behaviours favourable to the cause of sustainability. Direct contact with preserved natural environments, outdoor activities, wildlife observation and knowledge of the history and cultures of certain regions stimulate people s connection with the natural world, which has been lost with the modern urban-centric lifestyle. Establishing easily accessible public or private conservation areas plays a crucial role in rekindling this connection between people and nature, consequently serving as a pivotal element in reshaping values and behaviours that harm the environment. This work not only presents but also delves into the foundational concepts underpinning the connection between people and nature. It weaves this theme into the foundation of a management plan for a private reserve (RPPN) that centres around fostering the connection between individuals and the natural world. This endeavour aims to reinforce values and behaviours that revere life and champion nature conservation.