Environmental Architecture Portfolio

Portfolio

Donghao Xie MA Environmental Architecture 20-21 School of Architecture Royal College of Art, London 01

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Borneo Research Studio

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Group Work

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Seminar

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Media Studies

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Critical & Historical Studies

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Independent Research Project

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Borneo Research Studio

Tutor: Christian Geros, Georgia White

In the first term, we worked in small groups to understand the environment and natural elements, and gained an initial understanding of rivers and peatlands.

In the second term, we used Kalimantan, Borneo as a site and intervened with Orangutan as a keystone species, modelling the behavioural pathways of Orangutan and limiting the extent of conservation through the study of Orangutan behaviour and social cognition. The third term is devoted to an initial exploration of IRP and a group study on platform.

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Across the globe there are three significant areas of tropical peatlands that are spread across the South American and African continents and the Southeast Asian archipelago. This drawings shows my understanding of the river as open systems, landscape, and the part of the hydrological cycle.

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How peatland interacts with the earth?

Zooming into the peatland system, this diagram shows peatlands are destoryed and the vicious cycles the arise, bringing in the carbon cycle along with the water cycle and telling how peatlands are formed and how they structured.

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Borneo, an island shared by Indonesia, Malaysia, and Brunei, is a part of the Sundaland biodiversity hotspot; and according to the Biodiversity Intactness Index, we can that this area has a high level of biodiversity still remaining.

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This mapping shows the borneo’s key biodiversity areas are in danger and main threats, like fire, wood fiber, oil plam and logging concessions.

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This mapping shows the borneo’s orangutan distribustion are in danger and main threats, like fire, wood fiber, oil plam and logging concessions.

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By zooming in on the three Orangutan habitats in the borneo, finding the relevant landcover and concessions, and then overlapping and comparing them left and right, we can see how some important forest types and orangutan’s habitats have been fragmented.

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This diagram shows orangutan’s main characteristics: the choice of canopy, favourite food level, congnitive mapping and the choice of forest type and etc. These elements decide the orangutan’s route in the forest.

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This diagram shows the spatial composition of Orangutan according to the main characteristics, and the lines means the customization of boundaries, which is not based on an accurate site but can be applied to any site.

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Choose one real site to experiment and use different color to draw the the area of conversation.

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Group Work 1

Tutor: Christian Geros, Georgia White

Collaborations Collaborations are resources that can be linked to each person's individual project, distributed around the world, in different media types, created and presented by different researchers, groups, organizations, etc.

Highlighting that the projects of our group members are also inspired by the interaction with other collaborations, research and analysis, so I listed the topics of the group members. In order to show more specifically how these collaborations interacted with each other in time and space, I added a world map and labeled the different sites, added such as Book, News Article, Film, Podcast, Online Lecture, Art installation, social media and other different media. If you click on one site, you can clearly see which collaborative projects belong to the same location, and if you click on the different media types, it will show you which individual projects are influenced by the different forms of collaborations. They are like a huge network, constantly expanding knowledge and content.

Video Link: https://www.youtube.com/watch?v=-fJRMlcm7ZI

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Group Work 2

Tutor: Christian Geros, Georgia White

Individual video The network of these collaborators and collaborative projectsopened up ideas and theoretical support for my IRP project, and I hope to extend their ideas and develop some of my own and have a resonance to rethink humanity itself in the current context.

Video Link: https://www.youtube.com/watch?v=l2h2IiajA28

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Seminar

Tutor: Jon Goodbun and Charlotte Grace Human are ripping the last membrane off the egg

This essay will take our perception of the egg as a starting point and then explore what life is through interaction and experimentation with the eggs and how it related to the embryo, gender, abortion, and reproductive function and commercialization, etc. And the paper concludes that the understanding of the egg as life is a cognitive process of constant interaction with the environment and that the egg interacts with humans by its existence, and predicts and expresses human attitudes in reproductive ethics and expands them, all of which is based on interaction with the egg and ecological observation.

Keywords: Egg, reproduction, gender, embryo, abortion, reproductive commercialization, observation.

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List of illstrations Figure. 1——Donghao Xie, “Face-To-Face”, 2021 Figure.2——Donghao Xie, “Egg system”, 2021 Figure. 3 : 5-Minute Crafts, “36 CRAZY WAYS TO COOK EGGS”, 2019 Figure. 4: Donghao Xie, “Abortion”, 2021 Figure. 5: Donghao Xie, “Baby Farm”, 2021 Figure. 6: Donghao Xie, “Enhancement System”, 2021 Figure. 7: Donghao Xie, “Reproductive commercialization”, 2021 Figure. 8: Donghao Xie, “Traveling with eggs”, 2021 Figure. 9: Donghao Xie, “Heaven and Hell”, 2021

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On a regular morning, you habitually took an egg out of the fridge and quickly prepared breakfast; as you were in a hurry, you chose to boil it in water instead of frying it in oil. A few minutes later, The Boiled egg was placed on a plate, and you were planning to eat breakfast while working; your hands were busy. The egg was knocked hard by the table, and your hands were absentmindedly rubbing its casing; suddenly an email came in, and you put it on the table, you finish reading the email and look for it, only to find it looking at you, half-naked(Figure. 1).

This scenario happens to most people, and I am no exception. After the minute I spent staring at the egg, I chose to photograph it, preserving that incredible power. He transmits energy and information to me during our interaction: the fragile shell becomes torn apart, the dislodged pieces lying on the table like his hands, stimulating me to imagine him turning into a chick, once expected to be another form of lifesentenced to death, fragmented into another state to show its life force, numbing me even to feel his presence.

Figure. 1: Donghao Xie, “Face-To-Face”, 2021

I saw his silent crying on the table; a suppressed emotion connected us so that I had to think about what life is? That moment of exchange captivated me, and it was in that short minute that my sense of opposition to the egg became blurred, the observer and the observed became one, and I forgot my existence. Naess introduces a concept in Deep Ecology, the ecological Self, "see the Self in all presence, and all present in the Self."2 It recognizes the intrinsic value of all living things. It considers the world not as a collection of isolated objects but as an interconnected, interdependent network. In that very moment, did I become part of the web of an egg? This connection between ecological perception and behavior is not logical but psychological. By observing an object with our whole being, with empathy, by following a thing with our entire being, empathy, and passion, we have ecological awareness, experience, and then naturally become a part of it to care for all of living nature.

"To understand something, you have to live in it, you have to observe it, recognize it in all its connotations, its nature, its structure, and his activity." 1

1. Jiddu Krishnamurti, Recognize yourself(Beijing, Qunyan Publishing House, 2004),p.25.

2. Arn Neass, ‘Self Realization: An Ecological Approach to being in the world in George Sessions’, the Trumpeter Journal Of Ecosophy 4 (3) (1987)

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Egg and cell

on M

Most of us have the most direct contact with non-humans at the dinner table: eating them. The first animals to enter the highly stressed modern intensive farms of the present are chickens, and humans need chicken and eggs as a source of protein or make lovely cakes. The egg is no longer a simple life but a vast and rigid "living system." As the system grows larger and larger, the chicken becomes a kind of egg-laying machine. As in the case of the long wooden windowless shed into which the chickens are usually placed, with various environmental controls and machinery hanging from the roof that automatically adds feed and water, the hen is forced to become a practical transformer, that is, to transform the raw material (meal) into the finished product (eggs).

Desire

ey

Su rm pe

ec ol o

gi c al

aw ar en es s

t ke ar Egg farming factory

Figure.2: Donghao Xie, “Egg system”, 2021

The cell and the "egg system"(Figure.2) have similar properties. The purpose of considering the egg as a cell or a living system (analogous to this life process of the cell to show an autopoietic cycle using collage) is to question the whole egg production environment, as if the parts of the autopoietic network in the cell interact with each other, where autopoiesis is a kind of "self-making," it is a network pattern in which the function of each component is to participate in the production or transformation.4 The self-cycling process of the cell is simply this: the DNA in the nucleus produces RNA molecules, the RNA passes instructions to the production centers, which contain instructions for the production of proteins, for the production of enzymes, and these enzymes enter the nucleus to repair the DNA. This network is therefore clearly autopoietic. The same self-looping egg farming industry is like a giant cell with life characteristics. It is not a relationship between a static set of components, but a relationship between a group of components producing a process, where the process stops and life disappears.

"However, we may also reflect on what it tells us about our own species and will find here abundant and depressing evidence of our human ability to objectify living others and of our capacity to be held utterly in the thrall of a particular ideology. It is a frightening demonstration of complete moral disengagement and objectification." 3

4. Fritjof Capra, The web of life: A new synthesis of mind and matter(London, Flamingo, 1996), p. 172

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These representative components are linked to the corresponding parts of the cell: the nucleus is like the human brain (desire), which contains the genetic material that transmits instructions to the production center. The brain (desire) wants to eat eggs and go to a retail supermarket. The organelles are like egg breeding plants, supermarkets, etc. They are similar to the body's organs and function as storage sacs, recycling centers, powerhouses, and solar stations. Photosynthesis produces sugars, and then powerhouses decompose to have energy, and the eggs and hens are placed in specific locations with constant input and output. Finally, the cell membrane is like an ecological awareness; it is a cell boundary that can choose what goes in and what goes out, absorb food and dissipate waste. It is an active part of the network and limits the expansion of the network while defining a unique system. It is also analogous to human consciousness, the moral threshold that is constantly adjusted to influence the scope of the system. So what we can do is control the cell membrane and break the cycle by recognizing the cruel way of life.

Figure. 3 : 5-Minute Crafts, “36 CRAZY WAYS TO COOK EGGS”, 2019

"Reproductive prostitution, egg farming, gynecide, and the misuse of eugenics; or egg fusion, parthenogenesis, and male mothers: feminists have foreseen several possible reproductive futures, both bad and good." 5

Reproductive Control Through the use of tools and the addition of other substances, the egg begins to morph into something else, something that can only be contained in a container, something familiar to the table(Figure. 3), where most of the tools and forms of the egg are listed in black and white, making the movement less vivid. The control of the egg's life form can be analogized to humans' diverse use of reproductive technologies. It is like asking if the embryo is a person? Bishop Lacey says that they are "the most helpless of all human beings" and therefore must defend their right to live and that every fetus, whether deformed or normal, has a full right to life.6 The egg is also a vision, a future trend that links human intervention (labor) and gender.

5. Christine Overall, Ethics and human reproduction: A feminist analysis(Routledge, 2013), p. 210 6. Bishop Lacey, quoted in Collins, p. 90.

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Broken egg and abortion Before they are broken, the eggs are usually put neatly into a box and placed on a shelf in a supermarket for people to choose from, and since they can't see what's inside, only by touching them to feel if there's still alive. In the human world, prenatal diagnosis can do it all. The outermost layer of the egg is human's most tremendous respect for it, preventing the egg from colliding with each other to be more delicious. Once it is broken, the membrane inside the egg cannot prevent the release of all the life-like liquid. It never is put back together because there's no strength anymore.

Figure. 4: Donghao Xie, “Abortion”, 2021

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Through another combination of objects ( Figure. 4) to highlight this sense of impotent bloodshed, I chose the knife, the bright light in the middle preventing our eyes from lingering too long on the image, the dead egg, the yellow liquid like blood spurting out irregularly.

A cut eggshell is like terminating the life of a fetus. In addition to the pain caused to the fetus, there is another harm, the loss of what he could have been.

Figure. 5: Donghao Xie, “Baby Farm”, 2021

Baby Farm Eggs from the same mother are compared in a container filled with culture fluid, and people try to make eggs into chicks and embryos into babies by any means possible. The pink solid in the container is a symbol of development(Figure. 5). The right side is faster, and the embryo owner is observing the experiment to choose the better embryo for his next generation, as it is conceivable that deformed babies are becoming less and less common as they lose the right to live. The dangers of just experimenting on it include possible pain, mutilation, and loss of future life potential. As embryos are "farmed" well, some select them to develop into desired organs and tissues to enhance certain parts of the body, and each person lives as they want to be. Factory technology or "baby farms" will become the mode of production, and culling and killing will become the norm.

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Enhancement System A flower that has collected male sperm does not have to resort to pollinators(Figure. 6); the day's technology can break or multiply eggs and control the time, place, and story with precision. White vessels are also pushed back by patriarchal ideologists who define women's natural capacities as their capacities for sexual activity, procreation, and child-rearing and manipulate, exploit, and possess to suit patriarchal interests. This push-back is like an abstract form of the institutions of incest, rape, sexual harassment, and prostitution. Could this vessel have been made by them as well? The white biologic is like unreliable contraception. The forced insertion of this flower is as if it were predesigned as if it were an ideology of child-rearing that specifies what sort of mothers are desirable.

We can imagine throughout history that women were in control of their reproductive functions. He became part of the female role, but currently, such a system adds complex and invasive reproductive procedures. With the addition of new control systems, reproductive functions are enhanced and expanded.

Figure. 6: Donghao Xie, “Enhancement System”, 2021

Figure. 7: Donghao Xie, “Reproductive commercialization”, 2021

“Special reproductive services—the buying of a highquality embryo produced through in vitro fertilization, for example—are now available only to the wealthy. From here it is but a short distance to the point where women will have the "opportunity" to sell their embryos.” 7

Embryos are divided by money into different categories(Figure. 7), low-quality embryos, high-quality embryos, some with the help of drugs, and some injected with slightly cheaper genetic material. It is like the different varieties of eggs on the supermarket shelves today. Everyone will go for the more expensive ones because those taste tastier and more nutritious.

Transparent, translucent, and some radicals even go for the last one. The benefit is that the new generation of developing humans will no longer need large amounts of vitamin C supplements, saving another big chunk of money. Fortunately, we can see the future in eggs. I believe that soon, as economic relations are introduced into the social model of human reproduction, gametes or embryos are becoming a consumer product that can be ordered, adjusted, and purchased on the market or privately, and gradually children will also be commodified by reproductive technology. Each of us will become a consumer. Life becomes a human creation in a new sense, meaning the creation of possibilities for manipulation, corruption, exploitation, and abuse of power.

7. Christine Overall, Ethics and human reproduction: A feminist analysis(Routledge, 2013), p.132.

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Start

I tried to be a mother pregnant with life for a day(Figure. 8); I filled a box with 6 eggs and stuffed them into my backpack. I carefully carried my eggs as if they could turn into chicks; I didn't dare to exercise vigorously, and every now and then, I had to check to see if they had broken. I took them to interact with various living systems, such as pigeons and squirrels in the park, who almost ate the eggs as food, and then took them to an art pavilion for a brief interaction with the artwork, such as to imitate their dynamics and take a picture with the body of a frozen chicken, which at the same time caused the eggs to think, does she still want to become a chicken? When I got home from the day, amazingly, I saw some liquid in the box that looked like blood.

Were they really developing?

If I had paid more attention to the eggs themselves, my bag or behavior would have been treated as a container or "environment," analogous to the fetus itself. The woman would have been the co-creator and sole sustainer of the embryo/fetus. When I put down my book bag, I became an individual again, just as the mother is an individual before the beginning and after the end of the pregnancy, physically and emotionally connected to the fetus, but not dependent on it for its continued existence. This is not necessarily the case with the fetus, entirely reliant on the woman before conception. This means that the relationship between the woman and the fetus is asymmetrical. There is competition and antagonism as well as interaction and support. If I do anything at random, it is like an invisible controlling force as a woman who smokes, drinks, or uses drugs may put her fetus in danger. Environmental conditions such as severe air pollution around her may pose a threat to the fetus.

End Figure. 8: Donghao Xie, “Traveling with eggs”, 2021

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From the beginning, when I stared at the egg to the various forms of interaction that followed, my communication with the egg was not over. I realized the role that the environment played between us. As I placed it in different environmental conditions, such as in a vibrant meadow and next to a dirty, smelly garbage dump, my emotions shifted. I thought we were both constantly cognizing each other and the environment around us.

In fact, in the world we live in, there are not only living systems such as humans and eggs, but also various environmental roles, and life exists from its own relationship with other things. The interaction of an organism (animal, plant, or human) with its environment is cognitive. That is, living systems are cognitive systems. We must describe the process of cognition in terms of the interaction of the organism with its environment, where we observe and cognize in a world, thus constantly bringing in new worlds. The living system is multiple interconnected networks whose components are constantly changing, transforming, and replacing, continually responding to stimuli from the environment, certain disturbances triggering specific structural changes. Yet, the threshold is that this membrane is the response we can bring to the stimulus; we tend not to notice things in the environment that are not relevant to us. The answer is primarily conditioned by our conceptual framework and cultural context.

Figure. 9: Donghao Xie, “Heaven and Hell”, 2021

So if we perceive the presence of a particular being, hopefully, we don't ignore it too quickly and use the whole person to observe it, to become it, to constantly maintain and renew ourselves, to form new structures and new patterns of behavior, for example in the egg I see the future of reproductive technology, to constantly develop and evolve by interacting with the egg to refine the view, which is what two beings are doing.

"In the emerging theory of living systems the process of life-the continual embodiment of an autopoietic pattern of organization in a dissipative structure-is identified with cognition, the process of knowing." 8

8. Fritjof Capra, The web of life: A new synthesis of mind and matter(London, Flamingo, 1996), p. 264

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Reflective appendix

Bibliography

My thesis is a product of the third semester of the seminar. The first two semesters were spent on a preliminary understanding of environmental architecture, learning about philosophical ideas and concerns related to nature, and discussing the complex systems of humans and non-humans. These experiences together led to this thesis. Through my study of environmental architecture, I can feel that I see things around me from a different perspective and attitude than I would have in an architectural context. I think it is crucial to think systematically when talking about something. For example, in this paper, extending the egg to a different dimension of thinking, consider what life is? There is still not enough discussion about eggs, and there is still a lot more to talk about. The point is to discover and recognize the ordinary things around us.

Books Capra, Fritjof , The web of life: A new synthesis of mind and matter(London, Flamingo, 1996).

Krishnamurti, Jiddu , Recognize yourself(Beijing, Qunyan Publishing House, 2004).

Overall, Christine , Ethics and human reproduction: A feminist analysis(Routledge, 2013).

Articles Neass, Arn , ‘Self Realization: An Ecological Approach to being in the world in George Sessions’, the Trumpeter Journal Of Ecosophy 4 (3) (1987)

Websites https://iotainstitute.com/product/studio-gallery/jennifer-willet-baroque-biology-petri-egg-dissection/(accessed 6 June 2021) https://elephant.art/egg-art-not-just-easter/(accessed 7 June 2021) http://www.chrissycaviar.com/ccaviar/infoFrameset.htm(accessed 7 June 2021) https://www.slideshare.net/ptqk/this-is-not-a-bioart-exhibition(accessed 15 June 2021) https://www.youtube.com/watch?v=66Ck_5SePZg(accessed 15 July 2021)

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Seminar

Video Works Tutor: Jon Goodbun and Charlotte Grace

This film wants to start with how to post nature combined with the green new deal and how humans under biotechnology can be integrated with non-human complex systems. Not to support or reject this technology but to explore how we live together and imagine the future.

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Media Studies

Tutor: MS7, Ibiye Camp

The Believing Neuron Using film and virtual reality to present it. In my opinion, the process of compiling is to make people who see it face constant stimuli, various environmental elements, form their own beliefs, while connecting different points, discovering different patterns, known and unknown, and filtering them, forming beliefs again as well as reorganizing the original beliefs, just like my The Believing Neuron, as my title suggests, is a scientific experiment in which various neurons interact and reorganize themselves in the same way that they contact and reshuffle. One also recognizes the wonderful process through which one's beliefs are generated.

Video Link: https://ms.rca-architecture.com/2021/the-believing-neuron

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Critical & Historical Studies

Tutor: Rebecca Carson

eeeeeeearthhhhhhh Ecological disasters are happening worldwide, and other news or reports warn us that we seem to have reached a critical period. This portfolio combines fictional diaries with reality to explore how we perceive the earth and life in the present time, reconnect ourselves under the influence of Deep ecology, and what we should do as designers.

Keywords: life, anthropocentrism, deep ecology, Self-realization, design

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List of Illstrations Figure. 1 —— Xie Donghao, “The Green Energy”, 2021 “I think there are good reasons for suggesting that the modern age has ended. Today, many things indicate that we are going through a transitional period, where it seems that something is on the way out and something else is painfully being born. It is as if something were crumbling, decaying and exhausting itself, while something else, still indistinct, were arising from the rubble . . . . . . . Without a global revolution in the sphere of human consciousness, nothing will change for the better . . . . and the catastrophe toward which this world is headed, whether it be ecological, social, demographic or a general breakdown of civilization, will be unavoidable.” 1

Figure. 2 —— Judith Anderson, “Missa Gaia: This is My Body”, etching, 1988 Figure. 3—— Xie Donghao, “The Green Energy”, 2021 Figure. 4 —— A conceptual Flettner spray vessel with Thom fences.

Figure. 5 —— A cross-sectional view through rotor and turbines.

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Contents Abstract

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List of Illstrations

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Introduction

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Dairy.1

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Gaia and life We are same Currnt Situation Anthropocentrism

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Dairy.2

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Deep ecology

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Biospherical Egalitarianism

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Self-realiazation and Krishnamurti

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Dairy.3

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Artifacts

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Art and Deep ecology Science and Deep ecology Design and engineering

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Conclusion

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Bibliography

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Introduction One day, I found a strange booklet in a vacant lot in the community garden. I don't know if it was a joke by a fantasist or aliens do exist in this world, ecause the author of this booklet is an alien from a planet called "KZ." I will refer to him as "KZ" in the future. The booklet contains many of his activities and fragmented thoughts on Earth, in addition to the text and some pictures that I can't understand. These stories piqued my interest and prompted me to think more deeply about the planet's fate, "deep ecology," and what I would choose to do as a designer.

Paul Kennedy in 'Preparing for the 21st Century points out that the 21st Century is difficult to predict due to the complexity and uncertainty, the interaction of cultural and natural systems that are far from equilibrium and nonlinear, and the actions and consequences of government, corporate and individuals take actions and consequences that are unpredictable.2 Ecological catastrophes are indeed occurring worldwide in different ways, and various news or data reports warn us that humanity seems to be facing a critical period. We are always looking for what is our "connection" to nature? How do we understand everything? What are the reasons behind climate change? As KZ said: "I'm afraid the earth will not be harmed, but humans and civilization are not guaranteed." So how do we save ourselves? Can we break this endless cycle?

Sorry, there's been a bit of an error, and I don't know how I got there.

Let me use this symbol *<. >*, to indicate my current state: ! means I'm surprised, * means I'm attracted, ? means I am puzzled, and I'd like to use a "." to keep track of my own inner time, a planet where the length of the day is almost uniform, where darkness and daylight alternate frequently, and where, unlike our planet, the length can be adjusted autonomously.

I believe that deep ecology is the key to the awakening of the natural consciousness of humanity, to the realization that we, like all other beings on Earth, have reached self-realization. It will be combined with Jiddu Krishnamurti's idea of "re-knowing oneself" to clarify how for individuals, for ordinary people, I will also explain how to build one's ecological self in conjunction with Jiddu Krishnamurti's idea of "reconnecting oneself." Besides, as a designer, I have begun to re-examine my relationship with the world, to re-understand myself, and to discuss the connection between artificial objects and deep ecology in the present, and whether, in the future, the design will also require the realization of other beings' selves and values. Is caring for zoos and gardens another form of anthropocentrism?

Will artifacts become another kind of nature?

The constant onslaught of new things forces me to try to record all the scenes here, but I don't have a video function, I can only scan the scenes, which is an inherent flaw, I'm afraid. But I can record my reactions and thoughts in real time, like a kind of reminiscence device. Memories are also my favorite activity, going through them and organizing them, which in human eyes can also be interpreted as a "diary"? Or "writing a letter to myself"?

Anyway, I hope you enjoy it.

If humans have come face to face with the consequences of their actions, then this reformation is also naturally born within.

I will explore and answer these questions through KZ's journal, past theoretical research, and my own practice.

‘Environmental justice is as much to do with humor, play, and storytelling as it is about the pain and critique.'3 Here's the opening paragraph from that KZ pamphlet: 2. Paul Kennedy, Preparing for the 21st Century (Random House, New York: 1993), p.22-24 3. Donna Haraway, ‘Staying with the trouble for multispecies environmental justice’, Dialogues in Human Geography, Sage Journals, Volume 8 issue:1, (February 2018), 102-105 (p. 102).

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DAILY . 1

! <. > * The place where I woke up was a huge cave; luminous white bodies filled the surrounding, a bit like our planet's energy stones.

There always has a faint glimpse of the bright green energy which I have seen in the universe. My receptors reacted so strongly in this cave that it felt like I was swimming in hot water.

My ship was not damaged in any way, and, inevitably, this is not an accident but a task given by the bending light (The "bending light" here can be tentatively interpreted as "leader"). I have to say; there is a strange, withered being next to me that I have never seen before, and there is a small voice attached to him.

"I hope all is well with you and that you have succeeded in reaching Earth. The being sitting next to you is everywhere on this planet; the Earthlings call it a "plant," try to communicate with him. Your current task is to find his "friend." He has something under his feet that we need. Also, "The Great Book of Earth" can keep you alive when you face danger. good luck!"

I was trying to take it all in when the memory device captured a picture (Figure.1), which had just happened, and I unconsciously opened my eyes, and the faint planet in front of me was Earth, where I had been sent. Miraculously the bright green energy was also present around me and even faintly flickered on this plant.

? <. > * As a child, I heard my mother say that bending lights can give us everything we need if we raise our hands toward the sky. I tried over and over again; all I could think about was surviving. It was also at this time that different frequencies intersected, and suddenly, an unknown drop of liquid hit my head, and an explosion occurred 10m from me in front of me, and for a brief moment, the red liquid collided with the blue liquid in a terrible double dance. What shocked me even more, was that more green energy appeared in the middle of the dance.

Fear caused me to climb aboard the ship as the duo danced closer and closer until it swallowed me whole. The violent shaking made me grab the body of the "plant" and pray for my life to be saved. Next, I saw a scene I had never seen before in my life, colorful sprites floating fast and slow at times, whether fast means joy, slow means sadness. The seemingly hard but soft stones were breathing in and out, and countless cell structures were clinging to them, some with bizarre masks and claws, some carefully hiding behind the rocks. See me; they are "violent reaction."

My body seemed to burst out of a liquid, flowing through the body. I have never experienced this before. I asked the 'Earth Dictionary' and learned that this place is called 'Underwater Hot Springs, one of the birthplaces of the origin of life on Earth. So many elements were floating around here, and of course, there was that green energy that I had been so weirded out by.

I looked at my body, afraid of being eaten by this unknown green energy. I began to miss my planet and the square sky.

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? <..>!

Am I lucky? My energy stone is about to run out (energy stone is the only object that provides us with energy, our head is the part that stores energy stone).

Anger and desperation made me start looking around for energy stones; I drove the ship in the bottom of the sea rampage, cutting, digging, experimenting; none of the rocks here can continue my life. Everything here, in my eyes, has become meaningless. I even brought the pixies here one by one to extract energy, useless tools! Fear made me consume more energy; my body became weak, action and consciousness gradually lost balance. My companion, the "plant," had also become deadly.

I don't know if what I saw next was real, but I saw with my own eyes a fish-shaped creature swallowing the green energy, the faint light flickering in his stomach for a few moments and then disappearing, but it was this action that saved my life.

I looked at the owner of the earth, the plant, and took the energy stone out of the center of my head and put the plant inside. Fortunately, the green energy did not disappear, and knowing that it could have killed me immediately, I abandoned everything and passed out.

Figure. 1: Xie Donghao, “The Green Energy”, 2021

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Gaia and Life Although plants don’t have eyes, ears, and brains, they can also respond positively to their surroundings. On the contrary, people have eyes, ears, and brains, but they have no time to see what happens around them. Because of our blindness, our attitude towards plants is so practical so that we endlessly abuse them.

These are early memories and reflections about when KZ first came to Earth and how life reacts when he is new to an environment. Earth was strange and fascinating to him, and life was different from humans in his eyes.

Although plants don’t have eyes, ears, and brains, they can also respond positively to their surroundings. On the contrary, people have eyes, ears, and brains, but they have no time to see what Berry's words add special meaning to what is included in this section. He writes, "There is a, In reality, there is a single integral community of the Earth that includes all its component members whether human or other than human. Community every being has its role in fulfilling, its dignity, its inner spontaneity....... This capacity for relatedness for presence to other beings, for spontaneity in action, is a capacity possessed in action, is a capacity possessed by every mode of being throughout the universe. "7 If we look at it from Berry's point of view, we cannot think of our surroundings only in a mechanical way. The chemical matter is not a static cog. It is fluid, as if in this complex environment, it has its own emotions and inner creativity, realizing and expressing its value, just as we humans do, like any other life on this planet.8 I suddenly have a suspicion that artificial intelligence is also needed for that green energy to seep in.

We are same On Earth, life is equal, and we are all carbon. Written by Joni Mitchell, the song contains the three-times repeated refrain, "We are stardust, we are golden, we are We are stardust, we are golden, we are billion-year-old carbon, and we got to get ourselves back to the garden." 4 If we go back in time, at the beginning of the formation of the universe, about 10 billion years ago, the essential elements of energy, carbon, hydrogen, oxygen, nitrogen, and phosphorus were produced. About 4.56 billion years ago, the Earth was born. Under a particular environment and particular conditions, these molecules could have aggregated into peptide-like biomolecules. Then, the growth of the genetic code and several prebiotic systems eventually gave rise to life with a primitive cellular structure. 5 However, the most important and fantastic question is: how does the gap between living and non-living systems get crossed? To summarize, life distinguishes itself from its environment, forming a "body," it has a metabolism that converts resources in the environment into building blocks, and it has inheritable information that is constantly replicated.6 And it is all in that "primordial hot soup" of constant interaction and reaction. The "primordial hot soup" in which all these interactions and reactions are constantly taking place. Although science does not yet know how these biomolecules evolve into simple single-cell life, whether it is true or not, as KZ describes, green energy is involved in this reaction; could he be the soul of life?

4. https://www.youtube.com/watch?v=3ypDIcKkzHY(accessed 12 Apirl 2021) 5. Xunlai Yuan, 10000 Selected Problems in Sciences: The Origin of Life(Beijing, Science Press, 2010), p.181.

6. https://www.youtube.com/watch?v=dySwrhMQdX4 (accessed 16 Apirl 2021)

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Also, James Lovelock writes that 'sustains that agreeing on a rational answer is not possible because science has not yet formed a definition of life.'9 So life is not necessarily as we see it, and even inanimate fluids can "dance" in caves!

Whether on the large scale of the universe or on the small scale around humans, life may be interacting and realizing its value in places we cannot see.

In ancient Greece, the goddess Earth was called 'oldest of divinities' or mother of all life'.10 Mountains are its bones, water is its meridians, magma is like its blood, and earthquakes show its veins. When life is in full swing, volcanoes erupt and the earth shakes, and this powerful energy is part of life. Judith Anderson's lithograph "Missa Gaia," (Figure.2), drawn from the mythological and symbolic depths, paints a sad picture of various beings linked together by the unconscious connection of lines, with what appears to be a dead whale under her gaia's legs.

7. Berry T, The Great Work: Our Way Into the Future(New York, Bell Tower, 1999), p.56 8. Stephan Harding, animate earth(UK, Green Books Ltd, 2009), p.169.

9. https://en.wikipedia.org/wiki/Gaia_hypothesis(accessed 12 Apirl 2021) 10. Adele Getty, Goddess: Mother of Living Nature: Art and Imagination Series( London, Thames & Hudson, 1990), p.6.

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Current Situation

We, human beings, were created in the solar system as a product of the universe's evolution. It is not known whether the aliens had already come to Earth, and probably each had a different purpose. From KZ's diary, it seems that their leader's intention was probably to search for Earth's energy stones. After all, humans are only a moment in the solar system, so how can they disturb the 4.4 billion years of planetary history?

There is a contemporary term, Climate Change, a global phenomenon of climate transformation characterized by the changes in the usual climate of the planet (regulating temperature, precipitation, and wind)11, such as storms, global warming, heavy snowstorms, etc. I prefer Timothy Morton's view of Climate Change, where he argues that we should not separate ourselves from nature by glorifying it, that there is both beauty and darkness in essence, that ecosystems are in constant flux, and that climate change is considered a "global monstrosity" that mutates and destroys nature.12 So how does climate change come about? First of all, solar radiation is the energy source that drives the Earth, as are weather and climate phenomena. If the climate remains constant, the solar radiation absorbed by the surface and atmosphere needs to be balanced with the infrared radiation radiated by the Earth itself. A change in the Earth's climate is an imbalance in global radiation, and thus the Earth system will gain or lose energy. One of the two ways the balance can be disrupted is by a change in the amount of shortwave solar radiation incident on the top of the atmosphere, either from the Sun itself or from a difference in the aerosol content of the atmosphere. The other is a change in the amount of long-wave radiation emitted, but the main factors affecting this are atmospheric water vapor, O3, and greenhouse gases.13 In geological times, tens of millions of years ago, atmospheric levels of CO2 were much higher than today, perhaps reaching a maximum of 700 ppm, when the Earth's average temperature was much higher than today, and the Earth's ice caps were wholly gone. CO2 may be the driving force behind climate change.14

11. https://youmatter.world/en/definition/climate-change-meaning-definition-causes-and-consequences/(accessed 25 March 2021)

Figure. 2:

Judith Anderson, “Missa Gaia: This is My Body”, etching, 1988

12. Timothy Morton, Dark Ecology: For a Logic of Future Coexistence (New York: Columbia University Press, 2016), p. 5.

13. Ding Yihui, 10000 Selected Problems in Sciences: Climate Change and Greenhouse Gases(Beijing, Science Press, 2010), p.743-752.

14. https://www.climatecentral.org/news/the-last-time-co2-was-this-high-humans-didnt-exist-15938(accessed 28 March 2021)

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What are the physical processes and mechanisms through which the increase in greenhouse gases can affect global climate change? How does the Earth change its climate conditions? I think it is the environment that is symbiotic with life, as determined by life and the range of temperatures that can be accepted. It is the water vapor and greenhouse gases in the upper atmosphere that are cooler and emit less thermal radiation so that these upper greenhouse gases absorb much or all (think of them as black bodies) of the long-wave radiation emitted by the surface and lower atmosphere but emit much less long-wave radiation outward than they absorb.15 They act as if they were a shifting membrane covering the surface. The exterior of the membrane is colder than the interior so that surface thermal radiation does not escape unimpeded into the outer space. I think this is a property of the Earth itself. That is, the natural greenhouse effect warms the surface and creates a temperature suitable for life on Earth; so to speak, without the natural greenhouse effect, life would be challenging to maintain.

So why are humans in danger? The reason is that the increase in greenhouse gases caused by human activity is a major factor in upsetting the balance.16 Even though the force is insignificant, it is enough to threaten life on Earth.

First of all, greenhouse gas emissions such as CO2 from fossil fuel combustion are the main driver, as are agricultural and industrial activities, as well as changes in the source/sink of greenhouse gases due to land-use changes and changes in surface albedo, such as the conversion of forests to cities. This is the equivalent of a "membrane" added by humans that the Earth has to adjust itself to achieve balance.

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This constant adjustment has been happening since the dawn of mankind, and Harvard archaeologist Steven LeBlanc, who wrote "The Enduring War," argues that mankind has always been engaged in a bloody war because what people need is always greater than what the natural environment can provide, so they need to compete with others for resources. So what is there to increase the natural carrying capacity?

The invention of agriculture, or the emergence of a new efficient state apparatus, technological breakthroughs, or trade with foreign lands, international codes of conduct, good relations with belligerents, and so on.17 But these intervals are brief, and week after week, humanity is at this ever-changing tipping point.

With climate change, we face the next crisis, and if we do nothing or not enough, we will have the next war, pestilence, and billions of casualties. Yet Leblanc raises another possibility: For the first time in history, technology and science enable us to understand Earth’s ecology and our impact on it, to control population growth, and to increase the carrying capacity in ways never before imagined. The opportunity for humans to live in long-term balance with nature is within our grasp if we do it right. It is a chance to break a million-yearold cycle of conflictand crisis.18

15. https://www.acs.org/content/acs/en/climatescience/climatesciencenarratives/what-is-the-greenhouse-effect.html(accessed 29 March 2021)

17. Steven LeBlanc, Constant Battles: Why We Fight(New York, Katherine Register, 2003), p.234

16. https://www.epa.gov/report-environment/greenhouse-gases(accessed 1 Apirl 2021)

18. Ibid. P.165

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Anthropocentrism

What is the proper judgment? Finally, in 2020 we have covid 19, and it's not just humans who are experiencing this holocaust. We are wearing different masks, various styles, some small, some like gas masks. At first, the people of the same planet began to appear as a masked alien, and slowly, everyone became an alien.

The mechanistic worldview is deeply embedded in our collective psyche. for several hundred years, the dominant orthodoxy has implicitly assumed that inanimate things are fundamentally devoid of mental qualities. This view has become integrated into our science, our literature, and our arts. We treat nature as an impersonal thing or collection of items, without spontaneity. We treat nature as an impersonal thing or group of things, without spontaneity, without intrinsic value, without "rights" of any kind. Such mindless entities are deserving of no particular respect or moral consideration.

In KZ's diary, forced by the pressure of survival, Kz gradually lost his mind, recklessly destroying everything around him; everything in his eyes seems to be just meaningless tools. We realize that since the birth of human, they keep consistently to make order or chaos, peace or conflict, happiness or suffering. people expect to see the fundamental revolution of social structure, and attempt to realize the social revolution through a However, without individual inner revolution, or psychological convert, it is essentially still stagnant.

"And God bless them [humans].” And God said to them, "Be fruitful and multiply and fill the earth and subdue it and have dominion over the fish of the sea and the birds of the heavens and over every living thing that moves on the earth. "19 In the Christian Bible, the idea that man is the center of nature rules The idea that man is the center of nature dominates our thinking and separates us from nature, and man sees himself as the master of all matter on earth, believing that everything on earth - living and inanimate, animals, plants, and minerals - and even the earth itself is a part of it. -Even the earth itself was created specifically for humans. In addition, the 16th-century Cartesian and dualistic mechanistic worldviews contributed to the development of anthropocentrism. David Skrbina succinctly writes:

They exist to be collected, manipulated, dissected, and remade.20

But while we all know the consequences of anthropocentric behavior, it has always felt difficult to escape from the status quo, which is predicated on self-interest, even though various ecological movements have gradually emerged, because the struggle is still mainly about pollution and resource depletion, i.e., values remain on the side of humans, who remain above nature, which is given only instrumental value. For example, as an international crime, Ecocide is defined as It is the extensive damage to, destruction of or loss of ecosystem(s) of a given territory , whether by human agency or by other causes, to such an extent that peaceful enjoyment by the inhabitants of that territory has been or will be severely diminished. been or will be severely diminished. "21 If we consider all life to be equal, then it is natural for man to retreat from destruction. If we do not do this in an instrumental way, such as responding to climate, can we only "mitigate, adapt, improve"?22

20. David Skrbina, Panpsychism in the West (Cambridge, MIT Press, 2017), p.265.

21. https://en.wikipedia.org/wiki/Ecocide(accessed 28 March 2021) 19. English Standard Version, Holy Bible (London, Harper Collins: Anglicised ESV Bibles, 2008), p. 2.

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22. Stewart Brand, Whole earth discipline(Atlantic Books, 2010).p.246.

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DAILY . 2 ! <.... > * The first thing I did was to get to know the other person.

? <... > ?

I managed to wake up, and my companion and I managed to merge into, what shall I call it? KP, I don't care how long I live, whether my body turns into a "plant" or "Earth." I'm going to see what the Earth looks like first.

I piloted the ship in this soft ocean and continued to rise, and the fairies came over and touched me gently, no, with their mouths. I don't dare to invite them or even hideaway. I was afraid that your expression would not always smile.

After all, I was wandering alone on this lonely planet.

And so, I emerged from the ocean, the other half of which was the sky, and the two of them kept touching each other.

On Earth, my ship was as weak as I was, and I could visibly feel my body twitching. I flew aimlessly, but luckily I had the "plant" with me, and because neither of us could speak, the pleasure of entering each other's bodies was released.

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New landscapes kept appearing under my ship, rivers like trees, rocky mountains like rivers, animals like the backs of mountains, humans like animals, cities like humans, gardens like cities (thanks to the Earth Dictionary, there are so many different names).

My habit led me to want to capture them all, and I kept collecting smells, sounds, colors, and other elements and then recreated them in my spaceship in a simulation. I thought I had it all, had the whole planet. It was not so, because the second time I stopped at the same scene, everything changed.

The most moving sight I saw was the animals feeding on each other, their faces possibly growing in different positions of their bodies. They were constantly adjusting themselves to survive without fear; even if it was death, they just closed their eyes and quietly enjoyed the process. I stop thinking every time I see this fantastic sight between lives.

This may be a fact of Earth's biology, but it never existed on our planet because everything was designed. I gradually forgot about my discomfort and woke up every morning wanting to stay a little longer.

Nighttime sleep was always intermittent, with animals screaming, angry, crying. These sounds were different every day, and I had to adjust my sleeping position to adapt to the environment. I wonder why they are not looking for energy stones? What is their purpose on this planet? The meaning of life on our planet KZ is simple: to promote the functioning of the whole planet, we have to keep doing our job. My job is the collection of energy stones. After we run out of energy stones, our bodies will be put into the KZ core, which just promotes the formation of energy stones. In other words, we are the energy stones themselves.

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Deep Ecology

Biospherical Egalitarianism Kz encountered a different natural landscape and grew up together with an unrelated being who had a mutual responsibility. We, as humans, are currently the most intelligent and destructive species, and although there has been a lot of environmentalism, environmental action, and various policies and measures being implemented, why is the earth still becoming so critical? I think deep ecology has answered.

"Environmentalism to date has amounted to little more than band-Aids applied over arterial wounds. "21,If one's clotting function is lost, perhaps no amount of Band-Aids will help. According to deep ecology, the mainstream ecological movement is a "shallow" ecology, an "anthropocentric" view of Nature.22 This view still separates humans from Nature, and gradually humans dominate Nature, treating it as an inanimate tool. Even the elimination of the worst waste in Nature, or more humane action, will not end the problem.

So what is Deep ecology? The phrase "Deep Ecology" first appeared in a 1973 article by the Norwegian philosopher Arne Naess, who stresses a He stresses a most anthropocentric "biospheric egalitarianism" to create "an awareness of me equal right (of all designs) to live and blossom." 23 This is a significant paradigm shift-a-shift in perception, values, and lifestyles-as a basis for changing the ecologically destructive pathways of modern industrial society. Since the 1960s, there has been a shift from anthropocentrism to ecocentrism and environmental activism.

22. Arne Naess, The shallow and the deep, long-range ecology movement. A summaryinquiry 16.1-4 (1973), p.95-100.

23. Ibid, pp.100

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Deep ecology has two main perspectives: self-actualization and ecocentric equality. These two perspectives are also related and interdependent. Naess, who has studied the philosophical thought of Sno-Binza and Gandhi in detail, argues that no great philosopher has expressed a fundamental ecological attitude in such a clear way as Sno-Binza. According to Spinoza, "All concrete things are expressions of God, and through all things God reveals himself. There is no hierarchy. There is no 'lower', which is said to be the ultimate purpose of the 'higher. There is an ontological democracy and equality." 24, if the self-realization of the object we identify with is hindered, then our self-realization will also be hindered.

Deep ecology is also closely linked to process philosophy. The founder of process philosophy, A.N. Whitehead, believed that in the "world of events" everything is in the process of change, and that the synthesis of events constitutes the organism, from atoms to nebulae, from society to human beings, and that the organism has its own personality, structure, self-creation The process is the existence of the factors of the organism. The process is a continuous creative activity that is intrinsically linked between the various elements of the organism so that the whole world is expressed as a process of the activity.25 Nature and life are inseparable, and only the integration of the two constitutes actual realization. This is a shift in ethical values, which is likewise eliminating the anthropocentric conception of Nature and transforming it into a deeply ecological, biocentric concept of Nature.

Again, in following KZ's perspective on the ecosystem, including humans, it becomes clear that all living things are intrinsically purposeful, that they have equal status, that there is no hierarchy, that the equality here is not absolute, but that the rights and interests of humans and natural beings are equal, and that humans are only one kind of life among many. Sessions said, "all things in the biosphere have an equal right to live and blossom and teach their forms of unfolding and self-realization within the larger selfrealization. "26

24. Stephen Bodian, Simple in Means, Rich in Ends: A conversation with Arne Naess(Cali-Fornia, Institute for Transcultural Studis,1982), p.37 25. Seibt, J, Process philosophy(2012).p.216.

26. Bill Devall, George Sessions, Deep Ecology: Living as if mattered(Gibbs Smith Publisher, 1985), p.24.

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Self-realiazation and Krishnamurti

KZ gradually became a part of nature, observing and adapting to nature, and he was constantly reinventing himself.

Naess's theory of self-actualization is not well understood, so how do we as ordinary people understand ourselves and what is the Self to be realized? I think constant awareness and personal inquiry are the keys. Because everything around us is constantly changing, we have to learn and creatively adapt to this environment.

Self-realization is at the heart of deep ecology, and only by revealing the rich characteristics of the Self is it possible for everyone to enter the rich reality of the world, where Self encompasses all forms of life on earth and their respective selves. Deep ecological self-realization is the opposite of consumerism. Deep ecological self-realization is not a hedonistic pursuit of the Self in consumption, but a projection of the autonomous subjectivity onto nature, seeking the integration of the "organic wholeness" of the individual Self and the natural Self. The strengthening of selfrealization also enhances the meaning and joy of life.

Naess claims that the maturity of the Self has been considered to develop through three stages: "From ego to social self (comprising the ego), and from social self to a metaphysical self (comprising the social self)." 27 As the scope of self-identity widens and deepens, our detachment from the rest of nature's existence shrinks. Naess then introduces another concept, the ecological Self, which, when we reach it, allows us to "see the Self in all presence, and all present in the Self. "28 But this Self may be the imagined or ideal Self in each person's mind, and that self-image can at the same time completely obscure our true nature. Self-realization is the ultimate problem and the beginning of all issues, but how should one begin as an ordinary person without a philosophical foundation?

On this issue, I think Jiddu Krishnamurti has a lot in common and different from Naess, and Krishnamurti is a guru I like a lot. "To understand something, you have to live in it, you have to observe it, recognize it in all its connotations, its nature, its structure, and his activity. "29 Krishnamurti believes that we cannot live alone, but only concerning external people, things, and concepts and that sitting in a corner and thinking, meditating is It is not helpful.

Therefore, by observing my relationship with external people, events, and inner activities, we begin to know ourselves. Otherwise, any form of understanding is just abstract thinking.

But knowing oneself is never in the past, under authority, and to say that one is trying to learn to know oneself slowly through constant accumulation is still a present that is harnessed by the ideas of the past, just accumulating a bunch of knowledge about oneself, but not knowing oneself." There is no path to reality except by facing the truth, and all authority, especially in thought and perception, can be most destructive. "30Krishnamurti argues that we should fundamentally change our lives, but not according to any particular plan or ideology, nor to fit into some utopia, but to see the world for what it is, such as the violence, cruelty, and cruelty that human desires lead to. Then our minds will instantly change our lives, way of thinking, attitudes, etc.

27. Arne Naess, The Ecology of Wisdom(Berkeley, Counterpoint Press, 2010).p.82 28. Arn Neass, ‘Self Realization: An Ecological Approach to being in the world in George Sessions’, the Trumpeter Journal Of Ecosophy 4 (3) (1987)

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29. Jiddu Krishnamurti, Recognize yourself(Beijing, Qunyan Publishing House, 2004),p.25.

30. Ibid, p.22.

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Ecological wisdom T32 is only Naess's unique idea, and anyone can put forward his or her own ecological wisdom, with different cultural backgrounds, religions, and other factors. What is more important is how to use one's intuition, emotion, reason, and logic to gain an understanding from oneself, rather than blindly accepting it. I believe that deep ecology is different from traditional learning, and it is essential to experience such a process. Naess is the combination of deep philosophical thinking and real-life experience. This is the same point of view as Krishnamurti's.

I suspect that in the future, there may be more new ecologies, new knowledge, and ideas, like deep ecology, but more knowledge is useless for self-observation. In the eyes of k, the knowledge provided to you by others, books, systems, culture, etc., is not knowledge. No matter how good, it is repetition. When it comes to knowing ourselves and understanding life, we don't need books. All we have to do is observe. Yet when we see how we are in this state of savagery, conflict, despair, it is real, but we choose to run away and hide in the ideology of ancient philosophers and wisdom, we think that solves the problem, but it doesn't. But it is not observed if we carry in our minds the motive to observe, to study. If we think that we want to reach a new ecological civilization through DEEP ecology and that the earth will become better, then this is not observed. Only when you are not dependent on anyone or anything, when you face yourself, when you face the problem, when you look at the present moment, when you don't have to run away, we become aware that we are always affected by class, tradition, language, culture, art, habits, economic pressures, food and climate, family and friends, experiences, and all kinds of things. We can also experience the crisis that these bring, with full attention, just as K said, "If you see a crisis of self-limitation, why don't you take action? Suppose there is a snake ahead. Or if you were about to be burned down by the fire, wouldn't you take action right away?" 31 So it is still not seen, or there is no emotional enlightenment; only by putting emotion into it do we become energized, and the mind is free to observe, and therefore to act fully. It is also in the process of observation that fetters and restrictions naturally disappear in our body.

Every human being has the possibility of self-realization, and maximum self-realization is a manifestation of all life.

The higher the level of self-realization one achieves, the more one increases one's dependence on and symbiosis with other forms of energy for self-realization. Imagine if there were only humans themselves on Earth, or if there were only one alien, KZ. Likewise, we not only think about the stage that humans can reach through such a process, but also about the gradual development of animals in self-realization, interacting with each other, and the love, compassion, and solidarity between them are the basis of identity. On the contrary, an attitude of love toward themselves will be found in all those who are capable On the contrary, an attitude of love toward themselves will be found in all those capable of loving others .......Genuine love is an expression of productiveness and implies care, respect, responsibility, and knowledge. "33 Whether repeated over and over again by spiritual systems, systems scientists, or ecologists, unfortunately, metaphysical errors lead us to an estrangement of our minds from our bodies, our bodies from the Earth, and other living things. There can be no solution if this interdependence is not restored, a transformation that requires a profound re-education in the earliest stages of our lives.The phrase can also summarize this "full unfolding of the self 'no one is saved until we are all saved,' where the phrase 'one includes not only me, an individual human, but all humans, whales, grizzly bears, whole rain forest ecosystems, mountains and We cannot solve this problem, the movies and books cannot, everything is clear only to us, no matter how old we are, at any moment we can reacquaint ourselves with the reality of the Anthropocene, and the sense of crisis makes us to actively abandon anthropocentrism and embrace a holistic viewpoint, treating the value of any life equally, to know ourselves better.

32. Arn Neass, ‘Self Realization: An Ecological Approach to being in the world’ in George Sessions: the Trumpeter Journal Of Ecosophy 4 (3):225-239.

31. Jiddu Krishnamurti, Recognize yourself(Beijing, Qunyan Publishing House, 2004), p.30.

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33. Arne Naess, The Ecology of Wisdom(Berkeley, Counterpoint Press, 2010), p.84.

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DAILY . 3

* <....... >*

! <........ >

And so I walked around and came to a mysterious "plant paradise" (garden). To be honest, I do not know why I came here, and I seriously suspect that my "plant" companion is controlling me. Because I found a similar-looking plant to my companion in the garden, he did not interact much with everything around him; it was a barren and sleepy garden compared to the rainforest I had been to before.

Shuttling over the human cities, its arrangement is like a restricted energy stone general (we like to cut the energy stone and put it in a square container arranged), late at night will be punctual to go to the zoo to see the pink rhino, he so gentle eyes but with tears, but no fear, so I had to do it.

She was also weaker, and it was impossible to put it in my head as well. The next decision struck me as incredible as well, and I intended to take care of it.

Humans don't need energy stones; their energy is divided in four by accumulating material wealth to become themselves. Although I can not experience that kind of emotion, it must be much more interesting than ourselves.

I combined the Earth dictionary with my previous experience in the rainforest, understanding the habits and characteristics of all the plants here, investigating the role of the animals here and finding which link is missing, observing the source and flow of water here, the weather conditions, and of course, the control of the fire. Of course, I also used some of the technology not available on Earth to transform a riverbank; for the transformation of the soil, I did a lot of experiments, adding a variety of microbes, metals, ceramic fragments in the original soil; I hope they can work together. It was as if I was creating a living soil that could renew itself.

And so day after day, I don't know how many times I saw the earth change from day to night. And I don't know why I do it?

I was truly amazed by the clumps of green energy that became alive in this garden and released that green energy that can only be found in the universe. Even more amazingly, my body gradually got better.

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The constant sunlight and routine are just too much for me to bear, and on our planet are adjusted as if they were toys. But the sad thing is, Planet KZ is only KZ; unlike Earth, there are rhinos, and humans are just more intelligent.

You will never guess what my favorite music is, and I can tentatively call it "the sound of rockets happening."

Humans are not superior to nature, and when you hurt the rest of nature, you are hurting yourself. A chance to listen to the scream of the rainforest, which made me give up bending the light?

Such an excellent planet, quiet, peaceful, the future of Earth. I do not know what will happen if my successful "garden experience" can inspire you, do not forget to write me back!

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Artifacts

“If mankind escapes the dark abysses of its own making, then truly will the future belong to man, the only product of biological evolution capable of controlling its own further destiny.”34 It is precisely because the future is complex and diverse that traditional, exclusive, too politically one-sided solutions will not solve today's problems. We have ample resources, new people, and we have more possibilities to act and to build. The environment is changing, and it is vital to be aware of the present moment, and perhaps we are reawakening ourselves and the planet.

The Earth has been a transformed planet for a long time. The sudden climate changes, the invention of agriculture are no longer natural. People have made the most significant changes to the Earth's surface ever through agriculture.

But the transformation of the Earth by humans is, I think, only a non-active form. We can't just rely on nature. Can we live better together while nature realizes its values? I believe humans can start from their desire to transform the climate through subconscious creativity and design, engineering participation, or the future will be the climate changing humans.

But is this another kind of anthropocentrism? Is nature being treated as a tool again? I argue that it is different from creating and designing in the wake of the self-realization of deep ecology above. Instead, creation and design enrich the diversity of nature and relationships and make it easier to promote awakening. I'll add to this by looking at the three aspects of art, science, and design.

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Art and Deep ecology A work of art, no matter what form it takes, a poem, a film, a philosophical phrase, a set of photographs, etc., awakens in the listener or reader or viewer a sense of awareness of ourselves, of the land, the flora and fauna, the earth around us. For example, W.S. Merwin's poem "Witness," in which he writes, "I want to speak for the forest, I will have I want to speak for the forest, I will have to speak in a forgotten language. "35 This reminds me of the rows and rows of street trees and landscape plants in the city, where, in our fast-paced lives, we don't even want to take the time to look at these trees, to care for them, or even to speak to them. I also hope that in the future there will be more designs that allow us to talk to plants. or the film making of Roland Emmerich, "The Day After Tomorrow", the film builds a future scenario with a warning The film constructs a futuristic scenario, suggesting an impending environmental collapse with a warning message, depicting a superstorm that sweeps across the planet, plunging the world into panic and leaving the ecosystem in ruins.36 At the same time, I was also thinking of a painting I had created earlier, called’100 animals’( Figure. 3), which linked the animals I had in mind with simple abstract lines that could be identified by their eyes, with part of the body of one animal becoming the face of another. I wanted to create a continuity, a diversity here. In fact, my inspiration also comes from nature, and the process of creation is like the process of earth creation: first, heat and heated material from the earth's interior rises through convection to a specific soft zone of the earth's crust, the original supercontinent of the earth appears to split into plates, and the cooled material sinks into the subduction zone through successive compressions and collisions, forming some form of mountains, some into the deep sea, and some young volcanoes right at this plate boundary, and after uninterrupted action, hot magma erupts, creating a new landscape. Together with the scouring and abrasion of other flowing forces such as water and wind, soil and rock are transported to the nearest sites to form new landscapes. Through the action of crustal and volcanic activity, squeezing, pushing, pulling, and scraping, the land and landscape are constantly being shaped, a continuous process of creation and destruction.37 The tools of creation extracted from this are: internal energy, materials (magma, water), and deformers (the action of various forces). Then we can relate to the artifact, that my process, the internal energy is like a strong feeling in our mind about the picture, or imagination, and then driven by this force, drawing lines, deformation, distortion, and then suddenly being pulled by some other factors, or find interesting points on the original lines, like inspiration, and then using the eraser to modify, adding and subtracting is like heating and cooling The final result is a man-made object.

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Science and Deep ecology Nobel Laureate Ilya Prigogine, who makes clear that scientific thinking is only possible because the knowing agent is him or "Nature," he writes, "cannot be described ' from the outside,' as if by a spectator. Description is dialogue, communication, and this communication is subject to constraints that demonstrate that we are macroscopic beings embedded in the physical world. "38 In fact, whether art or science is created and studied in a holistic The balance of the ecology can never depend only on emotions; it needs the intervention of science. I think the most fascinating part of science is not the accumulation of changes, but the process of exploration and observation, building on the past and abandoning it, constantly constructing, sometimes based on intuition and returning to intuition.

Design and Engineering "Engineers don't shout slogans, they try to understand what the problem is, and then figure out how to solve it. They don't argue about what's wrong, they just show people what's right." 39 For designers, everything in nature becomes a source of inspiration, and in times like these, we no longer extract things from nature, but learn things from nature. This humble attitude promotes awareness and discovery even more.

Figure. 3: 89

38. Ilya Prigogine, Isabelle Stengers, Order Out of Chaos: Man’s New Dialogue with Nature (New York, Bantam Books, 1984), p.300.

Xie Donghao, “100 animals”, 2018

39. Stewart Brand. Whole earth discipline(Ltd, Atlantic Books, 2010).p.246

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From the large scale to the small scale, mankind is experimenting in the present. For the environmental scale, in 2009, Costa Rica became the greenest country in the world, and Jen Tsang and Winnie Hallwachs played an important role, arguing that protecting the natural environment cannot succeed if it is done for aesthetic or political purposes, and that if you want to protect nature, you have to treat it not just as a garden, but as a commercial garden. The reason is that one has to pay to take care and tend to it, or face death.40 I think that while taking care of it, diversity is bound to increase, and a variety of new elements collide to create positive feedback, and perhaps the future of the city as well. To scale it down a bit more, in 1990, atmospheric physicist John Latham, together with engineer Stephen Salter, envisioned a geoengineering project with the goal of increasing the Earth's albedo by injecting liquid water droplets, which could come from atomized seawater, into a stratocumulus cloud covering 1/3 of the ocean. This is then achieved by designing a ship, an unmanned pontoon vessel, controlled by satellite and made to travel downwind by a tower of spinning wind.41 Also, the continuation of nuclear power is the future, and some aspects of man-made things are dangerous, but safer than not taking risks. A nuclear power plant that can produce 1,000 megawatts takes up 1/3 of a square mile of land. A wind power plant, on the other hand, would take up 200 square miles of land to generate the same amount of electricity, and a solar power plant would take up 50 square miles of land.42 Narrowed down to a scale invisible to the human eye, genetic engineering, which was not created by engineers, was borrowed from bacteria. Because bacteria are not independent individuals, but part of a superorganism, they respond to changes in the external environment not by forming new species, but by releasing or fusing useful genes from their neighbors and then reproducing rapidly.43 Moreover, microbes are influencing manufacturing, a term coined by Suzanne Lee biofabrication, "it means processing plants, animals, or oil to make consumer materials, we might grow materials directly with living organisms." In her presentation, she said, "The cement industry generates around 8% of global co2 emissions, and Each year, the cement process requires materials to be fired in a kiln, at over 2000 degrees Fahrenheit, our team use a soil microbe to transform loose aggregates like sand or crushed stone into a bio fabricated on fire cement bricks that process happens at room In just a couple of days. these bio fabricated bricks are nearly three times stronger than a concrete block. and in So if we could replace the 1.2 trillion fired bricks that are made each year with bio fabricated bricks, we could reduce co2 emissions by 800 million tons every year. "44

Figure. 4 A conceptual Flettner spray vessel with Thom fences.

Figure. 5

A cross-sectional view through rotor and turbines.

These are some crazy and practical ideas, and I think there will be many more new and diverse options in the future, and most importantly, new things are created that are neutral. The people who create and use her are also neutral.

The best way to eliminate doubt is to embrace him, lest it be taken by some anthropocentric person.45 We should maximize the advantages and minimize the harms.rapidly.45 40. Ibid.p.272 41. https://royalsocietypublishing.org/doi/10.1098/rsta.2008.0136(accessed 15 Apirl) 42. https://www.nei.org/news/2015/land-needs-for-wind-solar-dwarf-nuclear-plants(accessed 12 Apirl) 43. https://www.americanscientist.org/article/the-superorganism-revolution(accessed 7 Apirl) 44. https://www.youtube.com/watch?v=7pMhqyteR5g&t=22s(accessed 12 Apirl)

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45. Stewart Brand. Whole earth discipline(Ltd, Atlantic Books, 2010).p.236

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Conclusion

What are the biggest challenges of this erath? What does our cooperative society look like? "No single philosophy can solve all of these problems. Global progress requires broad cooperation at the level of collective action and common principles, with innovation and unique solutions.”46 Observe yourself concerning nature, the problems of the moment, and then create!

Will the animals, will the plants agree with what we are saying?" Nature and the countless ways we have discovered to reproduce it, visually, aurally and verbally, are antipathetic; above all I believe it is so verbally. Words cannot reproduce nature; they exist in totally different worlds"47 We have all evolved together on the earth. Perhaps Plants and animals know how to realize themselves better than we do, and what I want to do is experience nature more, understand its secrets, and create more diversity. I am lucky to have met deep ecology and Jiddu Krishnamurti at the beginning of my life, I am fortunate to have found the KZ booklet, and I am lucky to reconnect with the world.

46. Arne Naess, The Ecology of Wisdom(Berkeley, Counterpoint Press, 2010), p.72 47.Stephan Harding, animate earth(UK, Green Books Ltd, 2009), p.33.

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Bibliography Book Adele Getty, Goddess: Mother of Living Nature: Art and Imagination Series( London, Thames & Hudson, 1990) Berry T, The Great Work: Our Way Into the Future(New York, Bell Tower, 1999)

Articles Arne Naess, ‘The shallow and the deep, long-range ecology movement: A summary’, 16.1-4 (1973) Arn Neass, ‘Self Realization: An Ecological Approach to being in the world in George Sessions’, the Trumpeter Journal Of Ecosophy 4 (3) (1987) Haraway, Donna , ‘Staying with the trouble for multispecies environmental justice’, Dialogues in Human Geography, Sage Journals, Volume 8 issue:1, (February 2018)

Brand, Stewart , Whole earth discipline(Atlantic Books, 2010) Bodian, Stephen, Simple in Means, Rich in Ends: A conversation with Arne Naess(Cali-Fornia, Institute for Transcultural Studis,1982)

Websites Bill Devall, George Sessions, Deep Ecology: Living as if mattered(Gibbs Smith Publisher, 1985) https://www.youtube.com/watch?v=3ypDIcKkzHY(accessed 12 Apirl 2021) Havel, Václav , The art of the impossible: Politics and morality in practice, (Alfred A. Knopf, New York, 2007) https://www.youtube.com/watch?v=dySwrhMQdX4 (accessed 16 Apirl 2021) Harding, Stephan , animate earth(UK, Green Books Ltd, 2009)

https://en.wikipedia.org/wiki/Gaia_hypothesis(accessed 12 Apirl 2021)

Ilya Prigogine, Isabelle Stengers, Order Out of Chaos: Man’s New Dialogue with Nature (New York, Bantam Books, 1984)

https://en.wikipedia.org/wiki/Gaia_hypothesis(accessed 12 Apirl 2021)

Krishnamurti, Jiddu , Recognize yourself(Beijing, Qunyan Publishing House, 2004)

https://youmatter.world/en/definition/climate-change-meaning-definition-causes-and-consequences/(accessed 25 March 2021)

Kennedy, Paul , Preparing for the 21st Century (Random House, New York: 1993)

https://www.climatecentral.org/news/the-last-time-co2-was-this-high-humans-didnt-exist-15938(accessed 28 March 2021)

LeBlanc, Steven, Constant Battles: Why We Fight(New York, Katherine Register, 2003)

https://www.acs.org/content/acs/en/climatescience/climatesciencenarratives/what-is-the-greenhouse-effect.html(accessed 29 March 2021) https://www.epa.gov/report-environment/greenhouse-gases(accessed 1 Apirl 2021)

Naess, Arne , The Ecology of Wisdom(Berkeley, Counterpoint Press, 2010) https://en.wikipedia.org/wiki/Ecocide(accessed 28 March 2021) Version, English Standard , Holy Bible (London, Harper Collins: Anglicised ESV Bibles, 2008) https://www.youtube.com/watch?v=JGXi_9A__Vc(accessed 24 March ) Speth, James Gustave , Red Sky at Morning: America and the Crisis of the Global Environment (Yale University Press, New Haven, 2004) https://www.youtube.com/watch?v=7pMhqyteR5g&t=22s(accessed 12 Apirl) Skrbina, David , Panpsychism in the West (Cambridge, MIT Press, 2017) Seibt, J, Process philosophy(2012) Yuan, Xunlai, 10000 Selected Problems in Sciences: The Origin of Life(Beijing, Science Press, 2010)

https://royalsocietypublishing.org/doi/10.1098/rsta.2008.0136(accessed 15 Apirl) https://www.nei.org/news/2015/land-needs-for-wind-solar-dwarf-nuclear-plants(accessed 12 Apirl) https://www.americanscientist.org/article/the-superorganism-revolution(accessed 7 Apirl)

Yihui, Ding, 10000 Selected Problems in Sciences: Climate Change and Greenhouse Gases, (Beijing, Science Press, 2010)

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Independent Research Project Tutor: Christian Geros, Georgia White.

Developing the Human's Response-ability (Assemblage Thinking) in Environmental Architecture into Human's next ‘Evolution’ This thesis intends to confront anthropocentrism by questioning our long-established perceptions of nonhumans from the perspective of our close human relative, the orangutan, before transitioning to other non-humans in the ecosystem, recognizing that they have the same values. I make use of theories of ‘kinship’ and ‘Vitalist Materialism’ to discover what humans have ignored from apes and how to see life (other non-humans) better, and propose a hypothesis: through the cultivation of Assemblage Thinking or Response-ability in the mind and body, humans will pay more attention to and respond to the different narratives of other species or non-humans, leading to changes in human intentionality, behavior, and a cultural ratchet effect through cooperation and cultural learning. This promotes more ‘Ecological Sensitivity’ in body and mind, which is like an abstract evolution that can heal and balance our fragmented worldview. Through this project, I chose Ecological performance and some Experimentations to transcend my own limitations of perception to achieve more ecological sensitivity and develop my Assemblage Thinking to respond to other entities, documenting the process through drawings and films.

Keywords: Human; Environmental Architecture; Perception; Ape; Orangutan; Body; Ecological sensitivity; Kinship; Vitalist materialism; Artifact; Performance.

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A crisis of ‘perception’

Are you Human?

A film by Donghao Xie

https://www.youtube.com/watch?v=WUsimMIKjPk

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Jan Velten’s orangutan c. 1700 (Wonderen der Natuur, n.p.)

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Orangutan dies after being shot 130 times with air gun, February, 2018

Camper’s engraving of the facial angle in a tailed monkey, an orangutan, an Angolan, and a “Kalmuck” (Meijer, Race and Aesthetics, 108) Poster for Creation (2009) directed by Jon Amiel (Recorded Picture Company© 2009, used by permission)

Darwin as a “Venerable Orang-Outang” (The Hornet, March 22, 1871) Arthur Rackham’s 1935 illustration of the orangutan in “Murders in the Rue Morgue” (The British Library Board, 12625.t.14, p.258, used by permission)

Orangutan Mother Tortured By Villagers For Trying To Feed Baby

Aart Schouman, Orangutan at Het Kleine Loo, 1776 (Teylers Museum, Utrecht, used by permission)

Jiggs dressed in Henry’s cap and glasses, 1942 (Benchley, My Friends, the Apes)

Playbills featuring Barnum’s orangutan exhibits, c. 1845 (Houghton Library, Harvard Theatre Collection, used by permission)

Bontius’ “Ourang Outang,” 1642 (Bontius, On Tropical Medicine, 284)

Drawing of an orangutan from the Raffles collection (British Library, Raffles Collection, NHD 49.31)

Joop examining his reflection (Jules Verne, L’Île mystérieuse, 1916)

The baby trade torturing orangutans to extinction, Jan, 2018

Mr. Smith, television series, 1983 (NBC Productions, used by permission)

Leguat’s “Ape of the island of Java,” 1708 (Leguat, De Gevaarlyke en Zeldzame Reysen van den heere François Leguat, 140)

Camper’s sketch of the larynx of an orangutan, 1770 (Camper, “Account of the Organs of Speech,” facing 158)

Jenny the orangutan at the London Zoo, 1837 (Zoological Society London)

Orangutans Are Dying as Indonesia Burns, October, 2015 Primate tea party, 1906 (Bronx Zoo, used by permission)

Hoppius’ Anthropomorpha, 1760 (Hoppius, Anthropomorpha, 76)

Exeter ’Change Menagerie, 1812 (H. Beard Print Collection, Victoria and Albert Museum, London)

Wallace’s depiction, captioned “Orang-Utan attacked by Dyaks,” gave the impression rather of Dayaks attacked by a ferocious orangutan, 1869 (Wallace, The Malay Archipelago, frontispiece)

Cover of Roland’s Le Presqu’homme (1908)

These mysterious and intriguing[ɪnˈtriːɡɪŋ] stories are enough to show that the orangutan is not a mindless stimulus-response machine but an actor, a creator of the place and history of Borneo. They are used, displayed, and abused by humans as laborers, prisoners, barbarians, and rebels. But they are empathetic, experiencing an emotional life as well.

Orangutan filmed trying to fight off digger destroying its jungle home, June, 2018 Orangutan mask from the 2001 Planet of the Apes remake (Profiles in History, used by permission)

Illustration of an “oran·ootan” by Daniel Beeckman in A Voyage to and from the Island of Borneo (1718), 37.

Chimpanzee and orangutan at Egyptian Hall,1812 (Natural History Museum, used by permission) The skeleton of “Wurmb’s Pongo,” used by De Lacépède to describe the genus (Ducrotay de Blainville, Ostéographie, plate 1)

Emanuel Frémiet’s An Orang-utan Strangling a Native of Borneo, 1895 (Photo by Robert Cribb)

Sir Oran Haut-ton and his flute, 1896 (Thomas Love Peacock, Melincourt, or Sir Oran Haut-ton, frontispiece)

Secretive group found to have cleared orangutan habitat in Indonesia: Report, February, 2020

Jocko performance (Houghton Library, Harvard Theatre Collection, used by permission)

Tulp’s “Orang-outang,” 1640 (Tulp, Observationes Medicae, 271)

Myths and Evidences Most human depictions of Orangutan during this time are literal and pictorial, as well as mostly imaginary.

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Where Are We Now! Human or Nonhuman?

In this time period, people are more interested in physical characteristics (anatomical ) and their own character (human intelligence,) are defining humanity. to tell their stories and scientific proof.

Orangutans on Display

Dangerous Orangutans？

Imagining Orangutans

Orangutans on Stage and Screen

As humans became fascinated with Orangutan and began to capture or colonize it, in addition to the sketched imagery, humans could see specimens or soonto-be specimens in places like pavilions or zoos, leaving scientists or tourists amazed and stimulated to think.

As more and more travelers and naturalists were exposed and reported, the image of Orangutan in the forest became diverse, whether reported or fictional, Orangutan became a combination of physical strength and savagery, ferocious and dark.

During this time period, Orangutan began to appear prolifically in plays and novels, and there was a general awareness of what it represented among the cultural elites of Western Europe, who saw in the similarities between hominids and humans an opportunity to explore the human condition in new ways, and sometimes used their behavior to illuminate the negative traits prevalent in Western society

Nineteenth-century popular theater has always responded to controversial issues, finding vehicles for "humanmonkey" characters through which to engage public interest in the nature and origins of humanity, and in some cases, the orangutan can be read as the necessarily repressed "animal" within "civilized" man " soul, and advocate opposition to set off the essence of human nature.

Humans do not currently have a friendly relationship with Orangutan, and their forest homes are often destroyed or set ablaze by heavy machinery. Orangutans often starve without a food source or are forced to wander through dangerous and isolated areas within plantations in search of food and water, which in turn makes them vulnerable to poachers

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