ࡱ> U@ bjbj 9))))\)4iz,*^****e++ +IIII?SI>Y)i$"kRtmMi?e+e+??Mi**biFFF?"**IF?IF~FjHjH* * $c )?jHIxi0ijH&nE<&njH&njH+B1xFQ69+++MiMid,dF ,Is Wellbeing Local or Global? A Perspective from Ecopsychology. John Pickering, Psychology, TV University j.pickering@warwick.ac.uk ESRC Seminar Series on Wellbeing: Social and Individual Determinants Seminar 1: Wellbeing; the interaction between person and environment' 11th September 2001, Queen Mary University of London. Human kind Cannot bear very much reality. T.S. Eliot (1942). Burnt Norton. Introduction. Wellbeing has both noun and verb senses. The noun sense will here mean the feeling of having a place, of being at home in the world. The verb sense will here mean living in balance with the trials of life. It's important to note that neither sense implies that all life's problems have been solved. It means being aware of what is going on, both good and bad, without that unease that comes from feeling something's wrong but not knowing what it is or what to do about it. Here I suggest that wellbeing is being diminished as media technology brings us conflicting messages. On the one hand we are bombarded by explicit images of a life of plenty and of opportunity - more so perhaps than any previous generation. At the same time we get clear indications, the more powerful for being implicit, that all is not right. What seems to be going wrong, in part at least, is that our relationship with the environment is increasingly violent and destructive. We are beginning to realise that the effects of our technologised lifestyles are leading to damage on global scale that we may not be able to repair. The unease that this creates is fundamentally detrimental to wellbeing. It needs to be studied within an appropriate theoretical framework and with appropriate styles of enquiry. I shall propose that Ecopsychology provides both. The Long War. Ecopsychology (e.g. Roszak et al., 1995) is roughly at the centre of a cluster of related disciplines, such as Ecological Psychology (e.g. Winter, 1996), Deep Ecology (e.g. Tobias, 1988 ; Deval & Session, 1985) and Environmental Psychology (e.g. Cassidy, 1997). Lester Brown, founder and until 2000 the director of the Worldwatch Institute in Washington, commended ecopsychology like this: Ecopsychologists believe there is an emotional bond between human beings and the environment out of which we evolve. Ecopsychologists are drawing upon the ecological sciences to reexamine the human psyche as an integral part of the web of nature. (Brown, 1995, page xvi) Now in recent times this web has had another thrown over it. The internet reminds us that the world is one place. It was a dark irony that the seminar for which this chapter was originally prepared should have been held on September 11th. 2001. Unknown to those taking part in it, events elsewhere were providing a violent backdrop to their discussions of wellbeing. Witnessed around the world in real time, the events of the day were a trauma for some and a triumph for others, signifying both the interconnectivity of the global community and the deep divisions within it. The response to the attacks over the intervening years has increased hatred of America and its allies, as their perpetrators intended. It has made further attacks more likely. As what was the War Against Terrorism becomes what is now called 'The Long War', we are moving closer to the permanent global warfare depicted in Orwells 1984. The war is not so much between states as between the rich and the poor. While this divide has always been with us, it has now reached pathological proportions. The grotesque disparities within the world community that have emerged with globalisation are no longer simply a matter of more advanced nations outperforming less advanced ones. They result from an aggressive manipulation of the conditions of international trade to increase the wealth of those already rich and the power of those already powerful. The results are patently unjust, especially for vulnerable people whose cultures and economies are distorted by market manipulation, (see e.g. Chossudovsky, 2003). The hegemony of the wealthy nations is so abusive that is has to be maintained by economic and military force. It is, accordingly, resisted by force. The resulting violence, often amplified by ancient cultural enmities, is literally brought home to us via globalised communications. Globalisation and the growth of the internet have dominated cultural change over the past few decades. Indeed, they can be seen as different aspects of the same process. In analysing what he calls the Runaway World, Anthony Giddens puts it like this: I see globalisation as a fundamental shift in our institutions ... an underlying shift in the way we live. The main driver of globalisation isnt economic globalisation as such, it is information and communication. (Giddens, 1999). Communication networks have shrunk the world. Digitally mobilised information circulates and blends within them. The value this creates is the currency of the weightless economy, the recombinant culture of postmodernity (Harvey, 1990). Giddens puts a positive spin on all this, seeing globalisation as the means to wealth creation and even to fairer distribution. For him, it means that those in the poor world now have a greater chance to benefit by participating in postmodern capitalism. By contrast the anti-capitalist movement sees globalisation as leading to more disparity, not less. In their eyes it reflects the unsustainable exploitation of people and environments by transnational corporations (Klein, 2000). Others see global communications as promoting the evolution of capitalism towards a more ecologically responsive condition (Porritt, 2005). Whether it is for good or ill, and of course it will be for both, globalisation is unstoppable and will intensify. As it does so, images of Western lifestyles spread via the internet become the hypermobile shock troops of postmodern capitalism. Dreams of unsustainable wealth sear into vulnerable minds creating desires that cannot be fulfilled. Wellbeing diminishes as cultural diversity disappears and economic autonomy shrinks. The significance of the internet is not only economic but semiotic and double coded at that. It signifies the interconnectivity of our economic and political lives but also demonstrates how that interconnectivity is fragmented as globalisation exaggerates disparities of wealth and power. The internet actively creates what it signifies through its power to transform. The turbulent, space-less interconnectivity of the internet is a reminder of the braided lives of all those who live on our world. Unlike films and television, which brings images to where you are, the images got by exploring the internet have an aura of being 'elsewhere'. Although the notions of taking a 'virtual holiday' or of traveling a 'highway' by using the internet are transparent nonsense, discovering strange internet sites can feel like the exploration of exotic places. The medium is indeed the message and the message, appropriately, is that we have been living in McLuhan's global village for decades. The double coding, though, brings another message: the village is a violent place. This is made clear to us in a new and intimate way as images rather than words demonstrate the direct connection between rich lifestyles and violent resistance to them. More immediately and vividly than even a decade ago, wealthy people are being reminded that their secure and abundant lifestyles do not come for free. The cost is violence done to people, to cultures and to the environment. Some of this violence, as the events on 9/11/2001 and of 7/7/2005 show, is coming home. The nature of this violence was described by Walter Benjamin, writing amid the dark geopolitics of the 1930s. He realised that when society cannot contain the power of technology, the result is not only violence but also the celebration of violence. The media frenzy that greeted the attacks in New York and London, along with the highly controlled presentation of the warfare in Iraq and Afghanistan demonstrate how and enduring penetrating his analysis was. For many people in the West, the warfare of recent years has become somewhat like a film. It reaches them through reports from journalists embedded in the military who work for highly partisan media companies like Fox TV. All stages of the process are brought and paid for by political and economic organisations who have an enormous stake in creating the meaning of what is happening. This control of information is as strong as that of in any totalitarian state, the more so for being hidden. The view that the violence in Iraq and Afghanistan as fundamentally an aggressive war for oil struggles to be heard. The view that it is the heroic struggle of the forces of freedom and democracy against a world wide conspiracy of mad terrorists is hard to avoid. This fable, which might have been crafted by Disney corporation, not only conceals much of what led to the warfare but also satisfies the desire for spectacular on-screen violence. Now, we cannot disown this violence, since we know much more than Benjamin did about what produces it. The pursuit of unsustainable levels of living by the rich requires the to be cheap energy. The effort to control sources of energy leads directly to violent damage being inflicted on the people of other cultures and on the environment. As people resist there is more violence, some of which appears in the wealthy cultures, aggravated by poverty elsewhere and by the 'clash of cultures' depicted by contemporary commentators (e.g. Fukuyama, 2006 ; Huntington, 1996). Events in Manhattan, Washington and London along with protests in Seattle and Genoa show that violence does not occur elsewhere in a world shrunk by globalisation. There is more trouble ahead and it is likely to be ever more close to home. Violence from which we benefit or which is connected with the way we live belongs to us. Since it is done in our names, we are involved. We feel responsible. But this violence is out of control. Even those in power are powerless, given the decline of the nation state as a global political player (Hutton, 1996). Transnational corporations exert enormous geopolitical influence and yet are beyond political restraint. People have disengaged with the political processes, disenchanted by spin and misrepresentation. Fewer people vote than ever before and the democratic deficit is growing. We may be witnessing a transition from party politics to issue politics, which may be beneficial. However, in the transition, traditional political structures will be weakened. They will consequently exert even less restraint on those with control of the media who will have more power than ever before to distort the presentation of events. Distortion, intentional and not, makes it impossible to trust the ever-present media barrage. Real geopolitical events are obscured and misrepresented in what Baudrillard has termed hyper reality (Baudrillard, 1983, page 166). We feel powerless. To feel responsible and yet powerless surely diminishes wellbeing. The effects may not be close to the surface of our conscious lives, but they are important nonetheless. Of course, they are overlaid by a host of distractions. Distant tragedies may evoke sympathy, but unless they directly affect our lives, they are soon forgotten. What's happening elsewhere may be distressing, but it is elsewhere, even though elsewhere is closer than it used to be. Things closer to home will still be more significant if they are sources of stress and anxiety. Even in the rich world, someone living in poor conditions has got enough to worry about. Without work or security we are not likely to feel much concern about events in Afghanistan or even in New York. Only when our basic needs are met is there the space to feel concern for others; when they are not, our concerns are for ourselves. Maslow, a founding figure in humanistic psychology, represented human needs as a pyramid. At the bottom are basic needs to do with the preservation of life, that we share with all other living beings that must have air, water, food, shelter and safety to survive. Next up are social and emotional needs some of which we share with other social animals. These are our needs to belong to relate. At the top come the uniquely human need for self-actualisation: to understand ourselves and our place in the world and to strive for the maximum of consciousness. Meeting higher needs is conditional on lower ones having been met. If you cant breathe, you won't notice being hungry; if youre hungry you forget youre lonely, and so on. Once needs at lower levels are met, needs at higher levels may receive attention, if our social environment encourages us to do so. Now, over the past few centuries those in industrialised societies have found it increasingly easy to meet their basic needs, and since the mid twentieth century people in the rich world have enjoyed what Franklin Roosevelt called the more abundant life. Of course, our needs have not always been met. The sufferings of poverty amidst wealth depicted in Hard Times and The Ragged-Trousered Philanthropists were real enough. And they remain real, since the monstrous disparities of Victorian England are now globalised, as many commentators show (Shiva, 2000; Chossodovsky, 2003) If wellbeing primarily depends on needs being met and if people in wealthy societies are becoming more able to meet them, then wellbeing should be increasing. Surveys show that economic indicators like GDP and unemployment levels do indeed predict reported wellbeing, at least in the developed countries (di Tella et al., 2001). At the same time other surveys reveal a steadily increasing incidence of mental and psycho-somatic illnesses coupled with consumption of anti-depressants (e.g. Skaer et al., 2000; Blanchflower & Oswald, 2004). There are bound to be complex demographic and economic factors at work here, such as the increasing pressure on people with jobs, different patterns of family life and so on. However, an underlying driver for all of these, surely is the creation of an increasingly unsustainable image of what life should offer. Our basic needs may be met, but all is not well. But then, it never was. Suffering is the universal condition, as the Buddha realised. Western philosophers from Schopenhauer to Sartre have also detected discontent at the core of human experience. It would be well to bear this in mind as we inquire into wellbeing. We should not try to eliminate that which cannot be eliminated, especially as it can be a source of growth (Young-Eisendrath, 1996; Gilbert, 1989). Nonetheless, there does seem to be something amiss, over and above the normal trials of life. The last century or so has been called the age of anxiety, something that McLuhan explained as the result of trying to do todays job with yesterdays tools, with yesterdays concepts. (McLuhan & Fiore, 1967). In one sense, however, todays job is what it has always been: to seek wellbeing and to feel whole, secure in a stable identity. But this is made more difficult when identity itself is open to indefinite redefinition. Our job today, as one celebrant of the postmodern condition puts it, is to eclect what to be (Jencks, 1996). Our tools, however, are those of yesterday, the notions of personal autonomy, enduring identity and responsibility bequeathed us by Locke, Kant and Mill. The postmodern turn has provided new tools with which to probe these notions and has prompted a re-appraisal of our assumptions of stable personal identity and of individual autonomy. Instead of taking them as absolute, we now regard them as relative to the social system in which they are constructed and maintained. The psychology of postmodern selfhood now " ... focuses on the way in which we construct our experience, especially our sense of self, from messages in our quickly changing culture." Winter (1996). Our culture is indeed changing quickly and we are immersed in a sea of digitally enhanced options. Images, slogans and intellectual fashions make recommendations, both explicit and not, about how to look, speak and think - in short, about what to be. This has always been the case but it is now more powerful, ubiquitous and it appears earlier and earlier in the life cycle. This choice of identity is exciting while at the same time contributing to the stress of modern life. Clearly stress, like wellbeing is a complex condition with folded layers of components. One of these, at the somewhat neglected global end of the range, may be a growing awareness of the troubled relationship between the self and the world. Selfhood is constructed using what the culture around it provides. What we take our selves to be is in turn taken from what our cultural context defines a self to be. In the wealthy world selfhood is bound closely bound to the variety of lifestyles a rich and abundant culture can offer. But these cannot be separated from the relationships with the rest of the world that make them possible. Globalised communications are showing us that rich lifestyles are unsustainable and that they make a major contribution to the causes of violence. Yet even as the personal and geopolitical costs of such lifestyles are becoming clearer, images that create expectations and desires for them are spreading around the world. Those enjoying the lifestyles are unconcerned for the most part. At the 'Earth Summit' held in Rio in 1992, the developing nations drew the attention of the then US president, George Bush senior, to the over-consumption by the US and other rich countries. He dismissed their concerns with the remark: "The American Way of Life is not up for negotiation". Despite recent moves to explicitly abandon this way of life, by some US states and by European countries such as Germany and Sweden, the violence in the oil-rich countries is a dark testament to how effectively this policy has been followed. Now, George Bush junior has declared the "Long War" in defence of that way of life. Although, like any complex geopolitical campaign it has many interleaved objectives, there remains a central driver: to maintain control of dwindling energy resources, especially oil. Rich lifestyles need cheap energy and energy is cheap so long as extraction costs can be kept low and the environmental costs are not met, or are met by others. The wealthy nations are now consuming the global commons at an unsustainable rate and leaving other nations and those yet be born with the resulting environmental damage. But degrading the environments of those who do not benefit from the resources obtained is not only unjust but also unsafe. The tragedy of the commons is being played out on a global scale. It will be increasingly difficult for the poor and for primary resource producers to maintain their independence and meet their needs in the future. They will do whatever they can to protect themselves and their resources. Sometime this will be done by peaceful means, as is happening in South America. Sometimes it will be done by armed resistance to transnational companies, as is happening in Africa. Present indications are that this geopolitical situation will worsen over the next century or so. The base of Maslow's hierarchy of needs is universal. Our needs to breathe, to be nourished or to feel safe are not imposed by culture. As we move further up the hierarchy, universal needs may be transformed by cultural influences into acquired ones. When these include a media-born flood of imperatives about what to wear, about what shape to be and about what it is fashionable to say and think, the middle and upper levels of Maslow's hierarchy becomes bloated with acquired needs. While children in the poor world look to their parents for food, those in the rich world nag theirs for clothes and electronic toys that will make them feel 'cool', a process inflamed by skillfully targeted media campaigns (Freedland, 2006). Their intrinsic need for social identity has been converted by advertising into the need to possess. A brand of trainers, functionally identical to a host of others, can be made so desirable that children are violently robbed for their sake. Advertising converts natural needs into desires that are hard to recognise and impossible to meet. The meanings attached to products often tap into Maslows hierarchy at the social level. Clothes can come to mean group membership and hence to satisfy a need to belong. Guided by digitally mobilised sales data, advertising campaigns constantly re-tune the meanings of products, often choosing targets earlier and earlier in the life cycle. If from the earliest stages of someone's life needs can be imposed that are hard or even impossible to meet, demand will remain high. Even when we have enough, it must be made to seem unsatisfactory. A sales executive put it this way in the 1950s: Its our job to make women unhappy with what they have. Advertising in 1950 was a cottage industry compared with the corporate enterprise it is today. Its cumulative global impact on wellbeing is immense. In a recent anthology on ecopsychology, it was put like this: Corporate advertising is likely the largest single psychological project ever undertaken by the human race, yet its stunning impact remains curiously ignored by mainstream Western psychology. We suggest that large scale advertising is one of the main factors that creates and maintains a particular form of narcissism ideally suited to consumerism. As such, it creates artificial needs within people that directly conflict with their capacity to form a satisfying and sustainable relationship with the natural world. (Kanner & Gomes, 1995, page 80) A satisfying and sustainable relationship with the natural world has been, over the history of human kind, the basis of wellbeing. That is what 'feeling at home in the world' means. This is not a static condition but depends on a healthy balance between met and unmet needs. Advertising creates artificial needs which are designed to be permanently un-met. They act as an irritant, undermining our sense of balance between what we have, what we need and what we want. Unmet needs are those of which we are generally most conscious, but, being conscious they are subject to scrutiny and, with luck, proper management. Basic needs actually provide the information required to satisfy them. If youre thirsty or hungry, you know what you lack. Artificially imposed needs, by contrast, are preconscious and hence harder to recognise. They are harder to meet because we dont know what we want only that we want it very badly. When they are specifically designed and constantly modified to stimulate consumption, they are virtually impossible to satisfy. Gandhi remarked that: The world has enough for everyones needs, but not for some peoples greed. Someone who experiences the world from this view point will feel fundamentally secure. Corporate greed, got secondhand via the advertising industry makes people feel insecure. The world cannot seem ever to provide enough. It has been clear for decades that the natural needs of the worlds peoples can be met, and met sustainably, given the technological resources we now possess (e.g. Seabrook, 1985). Artificial needs created through media stimulation, by contrast, are designed specifically not to be met. Unmet needs create violence. If the needs in question threaten our existence in the short term then the violence is correspondingly immediate. If we are being choked, we will fight for air, if we are being ignored, we will fight for attention. If the needs are longer term ones then although the response may be more planned and strategic, it will still be a fight for all that. The technology for imposing artificial needs is violently out of control and is producing violence in the process. Someone who feels incomplete without this or that commodity will struggle to obtain it. Theres nothing wrong with the commodity, nor in fact with the struggle to feel complete. The problem arises when one is attached to the other. A child who kills another for their trainers or a nation that subverts the government of another for their own economic ends are two symptoms of a single disorder. We become more aware of this as global networks bring the evidence to us. Inevitably, this evidence will be distorted and sensationalised in hyper-reality. But despite the smoke and mirrors, it is unmistakable that there is crisis, and a deep one, of which globalised violence is a symptom The ecopsychology perspective on this is that we need to seek an appropriately deep solution and, since the ecological crisis is a psychological crisis the solution will lie with social changes rather than technological fixes. Much of what threatens wellbeing arises from the massive over-consumption required to meet pathological needs inflamed by media technology. In The Fear of Freedom, written in 1940, Eric Fromm noted that as the More Abundant Life loosened traditional constraints in the name of freedom, the result was a type of emotional vacuity ideal for consumerism to fill. The condition was even more noticeable some thirty years later when he wrote To Have or to Be? Now it is not so much noticeable as starkly definitive of contemporary lifestyles. What some ecopsychologists have called the All-consuming Self is a narcissistic condition in which selfhood becomes too strongly defined by possession, having been detached from its more natural supports by a barrage of consumerist images in the media. In this pathological condition, the boundary between the self and the world becomes indefinitely expandable and virtually disappears (Hillman, 1995). To be a self is now to possess this or that thing which is not self. If this need to possess is pathologically inflated, the self/world boundary becomes a moving frontier of greed. The answer to the question: How much is enough? is now: Whats enough?. A media-induced trance of unlimited, consequence-free consumption is a global danger. Cultures in which it has taken hold will violently wrest what they want from the environment and from other cultures. This violence can be concealed within hyper-reality to some extent, but preconsciously the news leaks out. Combined with preconscious needs for self-actualisation that cannot be met, it makes for a powerful degradation of wellbeing. Self-actualisation, lying at the top of Maslow's hierarchy, is our most important need and it is crucial to wellbeing. When the integrity of the self is threatened, wellbeing is impaired. The technologies of desire that have appeared within post-industrial societies have fundamentally diminished the integrity of the self. Weber described the world as transformed by the industrial revolution as disenchanted (Weber, 1958). One of the drivers of colonialism and the Westward expansion in America was an effort to re-enchant the world by the appropriation of exotic lands (Berman, 1981). To those already living there, the invaders were seen as maddened by the need to consume. The Hopi Indians, as their way of life was being destroyed, recognised the malaise of the white people. It was a mental illness that they called koyaanisqatsi, meaning, a life out of balance. Wellbeing depends on a life in balance. If our way of life is being driven deeply out of balance by artificial and unsustainable needs, this has to be addressed if we are to carry out research that is appropriate and useful. Most social sciences, reflecting the ethos of modernity, model their research on the natural sciences. They mainly deal with things that can be counted and with the more immediate, rational, determinants of wellbeing. The contribution of ecopsychology is to complement this with research that reflects the methodological diversity of the postmodern era (Gergen, 2001). It strikes a more even balance between quantitative and qualitative methods. Preconscious psychological determinants are treated as seriously as contributing to the rational actions of both groups and individuals. Researchers are no longer neutral external observers but participant observers. Following this line suggests that the ESRC, in making wellbeing one of its thematic priorities, needs to inquire into the deeper qualitative issues raised by the way we live as well as carrying out quantitative studies. Studying social relations can be done on many levels and the wider world community should not be ignored. Healthy outcomes may be sought at both the individual and the collective levels. But the latter is primary: it is harder to promote healthy individuals in sick societies than it is to help sick individuals in healthy ones. The teaching and learning of ecopsychology makes sense since we all inhabit the same environment. Ecopsychology seeks to make people aware of the deep reciprocity between the way we live and the impact that has on other cultures and on the biosphere. In making sense of the world we cannot ignore our impact on it. If research simply takes growth and abundant consumption for granted and then bolts them onto modernist notions of selfhood, it will not be doing anything radically new. Of course, research carried out in order to inform policy is not meant to address anything radically new. Quite the reverse. Its role is to stabilise and consolidate the power of those who fund it. Hence, it is normative and consensual. It is about finding out what will keep people happy so they will continue to support political institutions. Investigating the effect of the built environment on wellbeing could be an illustrative case. Most people in the UK live in cities. Helping to make the urban environment good to live in seems worthwhile, as indeed it is, in a limited sense. But if the life support for the world community is threatened by urbanised lifestyles, it is parochial and short sighted. Quantitative studies of urban wellbeing do not address the problem deeply enough. What is needed is a complementary qualitative investigation of, for example, why people so often seek alternatives to urban living on retirement. For ecopsychologists, the object of research needs to be the geopolitical pathology that threatens global wellbeing. Such research integrates with and complements conventional research very well (Bragg, 1997). It is not a luxury to be enjoyed by those with leisure and freedom from more immediate needs. If we are to promote wellbeing in the longer term and on a global scale, we must recognise the interdependence of self and environment. Then, harm to the environment would then be experienced as harm to the self. This is far more effective in helping those in rich the world to change their consumptive lifestyles. Moralising, scolding and alarmism, what Roszak calls guilt trips and scare tactics, certainly dont work (Roszak, 1995). Summary: Wellbeing depends on a feeling of being in a balanced relationship with our environment. This relationship is obscured by massive propaganda that converts natural needs into the need to consume. Nonetheless, consciously or unconsciously, we know that violence is being done in our name, we fear things are going to get worse and we feel we are powerless. Ecopsychology is an attempt to recognise and remedy all this. As a psychological analysis of human wellbeing, it suggests that research has to extend beyond the human sphere. We should not confine our research to quantitative surveys of satisfaction with wealthy lifestyles. Otherwise we will not even be re-arranging the deckchairs on the Titanic, but merely asking their occupants how comfortable they are. 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Internet sources: Bragg on Ecopsychology:  HYPERLINK "http://isis.csuhayward.edu/ALSS/ECO/0197/newresch.htm" http://isis.csuhayward.edu/ALSS/ECO/0197/newresch.htm Ecopsychology in general:  HYPERLINK http://isis.csuhayward.edu/ALSS/ECO/Final/index.htm#intro http://isis.csuhayward.edu/ALSS/ECO/Final/index.htm#intro The World Watch Institute:  HYPERLINK http://www.worldwatch.org/ http://www.worldwatch.org/ Koyaanisqatsi, A life out of balance  HYPERLINK http://www.koyaanisqatsi.org/index.php http://www.koyaanisqatsi.org/index.php Anthony Giddens on globalisation:  HYPERLINK http://www.polity.co.uk/giddens/pdfs/Globalisation.pdf http://www.polity.co.uk/giddens/pdfs/Globalisation.pdf @R {   # H p @If:>Nbo~|ӳӣӔӣӅvӅӅggh;Lhq3CJOJQJaJh;Lh+CJOJQJaJh;LhqCJOJQJaJh;LhYqCJOJQJaJh;Lhr5CJOJQJaJh;Lhr>*CJOJQJaJh;Lhr6CJOJQJaJh;LhrCJOJQJaJh;Lh1?CJOJQJaJh;LhScCJOJQJaJ"ABqr P Q R ] | } $!]!a$!]!XY ##*&+&++//33 7 7u:v:<<U@V@$!]!a$#$elqr  !!!1!>!"!"""y""""""""""ӵӵ◦yh;LhYqCJOJQJaJh;LhRCJOJQJaJh;LhlCJOJQJaJh;LhCJOJQJaJh;Lhq3CJOJQJaJh;Lh SCJOJQJaJh;LhLICJOJQJaJh;LhrCJOJQJaJh;LhCfCJOJQJaJ/"""" ##X#_#e#f#h#v#}##J$K$\$y$$$$$$$% %2%E%)&+&/&5&K&U&&&&&&&&' 'u'''''''''(#(?(ӵӵөĵĵӋċh;LhU CJOJQJaJh;LhYqCJOJQJaJhYqCJOJQJaJh;LhVPCJOJQJaJh;LhCJOJQJaJh;LhrCJOJQJaJh;LhRCJOJQJaJh;LhlCJOJQJaJ6?(G(u(v({(((((( ))T)\)])}))))))?*C*T*k*l** ++6+++Q,,,-<-K-R-[-----ĵĦĦĦĦ◈yyh;Lh+CJOJQJaJh;LhPCJOJQJaJh;LhrCJOJQJaJh;LhsCJOJQJaJh;LhF#CJOJQJaJh;LhVPCJOJQJaJh;LhCJOJQJaJh;LhU CJOJQJaJh;LhYqCJOJQJaJ+----0002141u1}1111122 22(2A22255<<>ĵyyjyjZyh;Lhr6CJOJQJaJh;Lh1^CJOJQJaJh;Lh$KCJOJQJaJh;LhYqCJOJQJaJh;LhF%CJOJQJaJh;LhYRCJOJQJaJh;LhPCJOJQJaJh;LhrCJOJQJaJh;LhCJOJQJaJh;Lh+CJOJQJaJh;LhCJOJQJaJ>>>:?@?@"@T@+HHKLLL!L"LBLOLHNNNO OAOQR RR UUXXYYYYY"Z.Z6Z7Z@Z\^m^s^jjl%l | |οݰݰݰݰݰݰݰݰݰݡݡݡݡݡݡݑݡݑݑ݂h;Lh1?CJOJQJaJh;Lhr6CJOJQJaJh;LhCJOJQJaJh;LhCJOJQJaJh;LhYqCJOJQJaJh;Lh$KCJOJQJaJh;LhrCJOJQJaJ%h;LhrB*CJOJQJaJph3V@AA$E%EHHCODO]T^T5X6X\\2^3^_b`bLfMfPhQhviwi&l $!n]!^na$$n]^na$gd$!]!a$&l'lppNtOtww<{={$Æ$! ]!^ `a$ ! ]!^ `!]!$!]!a$ ||||ށ̅$tֆ<pq HK[ωⰛvbO$h;LhrCJOJQJaJmH sH 'h;Lhr6CJOJQJaJmH sH )h;Lhr0JB*CJOJQJaJphh;Lhr6CJOJQJaJ(h;Lhr6B*CJOJQJaJph%h;LhrB*CJOJQJaJphh;Lhr5CJOJQJaJh;Lh1?CJOJQJaJh;LhrCJOJQJaJh;LhYqCJOJQJaJ+iЉF=I׌<>$! ]!^ `a$gddg  ^ `gddg$! ]!^ `a$gddg ! ]!^ `$! ]!^ `a$ωЉFTp!=JRv"/]}ٲِqbRb=쐀)h;Lhr0JB*CJOJQJaJphh;Lhdg6CJOJQJaJh;LhdgCJOJQJaJh;LhCJOJQJaJh;Lhr6CJOJQJaJh;LhrCJOJQJaJ$h;LhCJOJQJaJnH tH $h;LhdgCJOJQJaJnH tH 'h;Lhr6CJOJQJaJnH tH $h;LhrCJOJQJaJnH tH %h;LhrB*CJOJQJaJph}C+<Nd>OVxŏ)UܐIS~μΙo񙄙`h;LhCJOJQJaJ(h;Lh i6B*CJOJQJaJph(h;Lhr6B*CJOJQJaJph%h;LhrB*CJOJQJaJphh;LhCJOJQJ\aJ"h;Lh6CJOJQJ\aJ%h;LhB*CJOJQJaJphh;Lhr6CJOJQJaJh;LhrCJOJQJaJ%ޏ)ܐtv;<NOst $!]!a$gd1?$!]!a$$! ]!^ `a$bђݒ?vɓ<Ojk÷񤐤}h}XE%jh;LhrCJOJQJUaJh;Lhr5CJOJQJaJ(h;Lhr6B*CJOJQJaJph%h;LhrB*CJOJQJaJph'h;Lhr6CJOJQJaJnH tH $h;LhrCJOJQJaJnH tH hYqCJOJQJaJh;LhYqCJOJQJaJh;LhCJOJQJaJh;Lhr6CJOJQJaJh;LhrCJOJQJaJLMNЕѕҕIJKqrږۖܖֶֶֶֶֶֶtֶֶ^ֶ+jh;LhrCJOJQJUaJ+jh;LhrCJOJQJUaJ+jh;LhrCJOJQJUaJ+jMh;LhrCJOJQJUaJh;LhrCJOJQJaJ h;Lhr0JCJOJQJaJ%jh;LhrCJOJQJUaJ+jh;LhrCJOJQJUaJ!7 0P@PBP/ =!"#$%777MDyK 6http://isis.csuhayward.edu/ALSS/ECO/0197/newresch.htmyK lhttp://isis.csuhayward.edu/ALSS/ECO/0197/newresch.htmaDyK :http://isis.csuhayward.edu/ALSS/ECO/Final/index.htm#introyK hhttp://isis.csuhayward.edu/ALSS/ECO/Final/index.htmintroDyK http://www.worldwatch.org/yK 6http://www.worldwatch.org/DyK 'http://www.koyaanisqatsi.org/index.phpyK Nhttp://www.koyaanisqatsi.org/index.phpQDyK 7http://www.polity.co.uk/giddens/pdfs/Globalisation.pdfyK nhttp://www.polity.co.uk/giddens/pdfs/Globalisation.pdfD@D NormalCJOJQJ_HmH sH tH F@F Heading 1$$@&]a$5DA@D Default Paragraph FontViV  Table Normal :V 44 la (k(No List 8+8  Endnote TextCJ@&@ Footnote ReferenceH*>*> Endnote ReferenceH**O"* macroCJ.O2. index 8CJ0U@A0 Hyperlink>*B*:B@R: Body Text ]6@V@a@ FollowedHyperlink>*B* N@rN  Footnote TextCJOJQJmH sH u.X@. 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G K%R%%%%%(()))):7@7FFG GQQ ttK[Rp=~Department of PsychologyDepartment of PsychologyDepartment of PsychologyDepartment of PsychologyDepartment of PsychologyDepartment of Psychologypssabrjohnhaworthhaworth$#L; U Vo P{ 1^F%F#q31?$KIaCfdg iYqlLIYRVP SsrSc;LR+l-q@Dell Laser Printer 1100Ne00:winspoolDell Laser Printer 1100Dell Laser Printer 1100 4dXPRIV 4 Courier NewdX2222222222Dell Laser Printer 1100 4dXPRIV 4 Courier NewdX2222222222||}||@UnknownGz Times New Roman5Symbol3& z ArialY New YorkTimes New Roman3z Times5& zaTahoma"o SiF h[yI[yI$;d̎̎3;H(?Cf&On The Human Psychological EnvironmentDepartment of PsychologypssabrOh+'0 ( 8D ` l x 'On The Human Psychological Environmentfn TDepartment of Psychologyl EepaepaNormalepssabre12aMicrosoft Word 10.0@pT@aX@ld@c [y՜.+,D՜.+,h$ hp  University of TVhI̎{ 'On The Human Psychological Environment Title$ 8@ _PID_HLINKSAes 7http://www.polity.co.uk/giddens/pdfs/Globalisation.pdfo  'http://www.koyaanisqatsi.org/index.php0;http://www.worldwatch.org/oi4http://isis.csuhayward.edu/ALSS/ECO/Final/index.htmintroI@6http://isis.csuhayward.edu/ALSS/ECO/0197/newresch.htm  !"#$%&'()*+,-./0123456789:;<=>?@ABCDEFGHIJKLMNOPQRSTUVWXYZ[\]^`abcdefhijklmnopqrstuvwxyz{|}~Root Entry F $c Data _1Tableg&nWordDocument9SummaryInformation(DocumentSummaryInformation8CompObjj  FMicrosoft Word Document MSWordDocWord.Document.89q