Academic literature on the topic 'Eco-humanism'
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Journal articles on the topic "Eco-humanism"
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Pepper, David. "Anthropocentrism, humanism and eco‐socialism: A blueprint for the survival of ecological politics." Environmental Politics 2, no. 3 (September 1993): 428–52. http://dx.doi.org/10.1080/09644019308414088.
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Hategan, Vasile-Petru. "Promoting the Eco-Dialogue through Eco-Philosophy for Community." Sustainability 13, no. 8 (April 12, 2021): 4291. http://dx.doi.org/10.3390/su13084291.
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The premises of the emergence of concepts about nature and the environment led to the emergence of new directions of philosophy, represented by eco-philosophy and ethics applied to the environment. These ideas result from the interference of philosophy with fields dedicated to studying nature and the environment, all of which have led to new currents of thinking that have shown tendencies toward the development of pro-ecological movements, such as the deep ecology movement or ecological humanism. The paper identifies how philosophy can support humanity, and especially communities, to protect the environment and planet in general through a new specialization—the practice of eco-philosophy applied to communities, supporting the need to promote ecological concepts, based on principles and tools taken from philosophy. In order to achieve the objective of the paper, three research questions were stated, and the methodology used consisted of a comparative study of the concepts and a bibliometric analysis of the literature identified for the analyzed fields. The results showed that in previous research, a network was created between the concepts of ecology, philosophy, and ethics. This fact confirms that, to put them into practice, a training program is needed for philosophical consulting practitioners who will apply the knowledge learned in dialogue with individuals or groups, as well as with organizations and the community. The conclusion of the paper supports the development of a dialogue between various areas as a necessary component for developing a sustainable community by implementing new counseling practices for communities, called Eco-Philosophy for Community (EP4com).
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McGrath, Sean J. "In Defense of the Human Difference." Environmental Philosophy 15, no. 1 (2018): 101–15. http://dx.doi.org/10.5840/envirophil201822660.
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Against the prevalent trend in eco-criticism which is to deny the human difference, I summon a set of untimely tropes from metaphysics in the interest of advancing an ecological humanism: the difference in kind between human consciousness and animal sensibility; the uniquely human capacity for moral discernment; and the human being’s peculiar freedom from the material conditions of existence. While I agree with eco-critics who argue that anthropocenic nature is not only finite, but sick: sickened by our abuse and neglect, I disagree that this abuse is simply a result of insisting on the human difference (“anthropocentrism”), nor is species egalitarianism the way forward. On the contrary, the eco-collapse, referred to as the sixth great extinction event, is the consequence of a general disavowal of the human’s special call to take responsibility for the relation between the human and the non-human, and only a re-awakening of this responsibility can restore health to anthropocenic nature. The non-human cannot effect this restoration, for that is not its vocation. A difference in vocation is not necessarily a difference in moral worth, and so the human difference does not justify denying the “intrinsic value” of the non-human. Humanity is uniquely responsible both for the mess we are in and for cleaning it up.
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Witoszek, Nina. "Leonardo da Vinci Our Contemporary?" Worldviews 18, no. 2 (2014): 122–43. http://dx.doi.org/10.1163/15685357-01802002.
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This essay polemicizes with a number of historians who claim that the European Renaissance has either “failed” or “continues to recede from us at an accelerating rate” (Burke 1998: 41; Barzun 2000; Bouswma 2002). I explore and revalue the ideas and representations of Renaissance humanism and the way they become manifest in the work of Leonardo da Vinci. I argue three main points: Firstly, that there is a fascinating, and much underestimated, ecological strain in Leonardo’s opus, a view of relationship between humans and nature, which has a bearing on a paradigm shift required by the current environmental and social crisis. Secondly, in the project of re-imagining a sustainable future, there is much to learn from the way in which a small and subversive community of Renaissance umanisti managed—against all odds—to forge a ground-breaking ethical vision which became the foundation of Western modernity. Finally, both Leonardo’s legacy and a reinvention of humanity and nature in the ideas of the Renaissance writers and thinkers, draw attention to a unique code of “eco-humanism”—a value platform emphasizing human dignity, nature’s autonomy and authority, the importance of free inquiry and dialogue, as well as the codex of limitations to human pursuits.
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He, Chengzhou. "New Confucianism, Science and the Future of the Environment." European Review 26, no. 2 (March 14, 2018): 368–80. http://dx.doi.org/10.1017/s1062798717000746.
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It is argued in this article that the dialogue between science and humanities is not just an option, but rather a necessary act. In China, New Confucianism has accomplished its creative transformation through its dialogue with science, and the development of science and technology has also benefited from humanities – New Confucianism included. In the global confrontation of growing environmental crisis, science alone cannot solve all the problems. What kind of role can New Confucianism play along with science in addressing the environmental issues? How will a re-interpretation of tianrenheyi (unity of man and nature), which is a core Confucian concept, contribute to the critique of anthropocentrism and the cross-cultural reformation of ecological thought? Bearing in mind both the cosmopolitan consciousness and the eco-environmental sensibility, a New Confucian ecological humanism is proposed and analysed in response to the global environmental problem.
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Curry, Alice. "Traitorousness, Invisibility and Animism: An Ecocritical Reading of Nnedi Okorafor's West African Novels for Children." International Research in Children's Literature 7, no. 1 (July 2014): 37–47. http://dx.doi.org/10.3366/ircl.2014.0112.
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The porous boundaries between the earthly and spiritual in many traditional cultures have prompted Cameroonian writer Jacques Fame Ndongo to suggest the appropriateness of an African ‘cosmocriticism’ in place of the more western ‘ecocriticism’. Godfrey B. Tangwa similarly proffers the term ‘eco-bio-communitarianism’ to describe a traditionally African mode of being-in-the-world in which ‘human beings tend to be more cosmically humble and therefore not only more respectful of other people but also more cautious in their attitude to plants, animals, and inanimate things, and to the various invisible forces of the world’. The foundational importance of these ‘invisible forces’ to much West African writing destabilises western understandings of human subjectivity by calling attention to the artificiality of the stable dichotomies between self and other, human and nonhuman on which successive instantiations of Enlightenment humanism have been built. Using Val Plumwood's ecofeminist notion of ‘traitorousness’ to explore the subversive potential of US-Nigerian author Nnedi Okorafor's ‘organic fantasy’, I argue that this type of conceptual dismantling has significant implications for ecocriticism, as it is practised in both postcolonial and western contexts.
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Bowens, Max. "“The Flesh of The Perceptible”: The New Materialism ofLeviathan." Film-Philosophy 22, no. 3 (October 2018): 428–47. http://dx.doi.org/10.3366/film.2018.0088.
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This article seeks to entangle two current philosophic praxes: New Materialism, and Sensory Ethnography. Jane Bennett has become one of New Materialism's most prominent proponents since the release of her now-seminal text, Vibrant Matter in 2010. Due to the varied ground upon which New Materialism stands (often conflated with object-oriented ontology, post-humanism, and other general turns within nonhumanism), Bennett's work will be looked at idiosyncratically, then pushed into the realm of the cinematic via an analysis of the documentary, Leviathan. Directed by Lucien Castaing-Taylor and Véréna Paravel, this film was among the first exemplary works to emerge from the Sensory Ethnography Lab, based at Harvard University. In striving for a revitalization of ethnographic film practices, the Lab aligns itself with similarly non-anthropocentric, and non-discursive, aspects of experience to the New Materialism of Jane Bennett. By placing these two contemporary camps into conversation, this article intends to reposition them both: New Materialism as a vehicle for the Sensory Ethnographic, and the SEL as an exhibition of the kind of world Bennett's philosophy envisages. The article concludes with an assessment of the political and eco-political critiques and ramifications surrounding these works.
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Poerwoko, Dr Widya. "Eco Art Bamboo and Silat Spirituality in the Integrated Space Design." International Journal of Creative and Arts Studies 6, no. 2 (July 24, 2020): 139–56. http://dx.doi.org/10.24821/ijcas.v6i2.3424.
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ABSTRACTToday environmental damage has become an alarming issue. Such a problem also occurs at Sleman located in the foot of Mount Merapi, Yogyakarta. Illegal sand mining around settlements has resulted in shrinking plant populations and damage to land use, which has resulted in decreased groundwater and surface water. Environmental damage begins with fragmentation in people’s worldview resulting from the emerging humanism-ecology, knowledge-values, and the body-spirituality separations. Pencak silat, as an indigenous Indonesian martial art that is subject to the harmony between humans and the natural environment in which they live, can inspire the awareness of local people to reconsider the habits harmful to the environment and nature. The Integrated Space Design as an aesthetic manifestation of Eco-Art is an artwork created to address environmental problems occurring in the foothills of Mount Merapi by creating a space that bridges the interactions between humans, between humans and their artificial environment, and between humans and the surrounding natural environment by using bamboo plants as the main media, and silat spirituality as the primary inspiration the local community’s capacity of living, both ecologically and spiritually. ABSTRAK Perubahan iklim dalam fenomena Global Warming penting diperhatikan. Meski peristiwa tersebut sulit dibayangkan oleh masyarakat pedesaan, namun faktanya fenomena tersebut telah mengakibatkan para petani mengalami kegagalan panen dan hampir tidak dapat lagi memprediksi waktu tanam. Di luar fenomena tersebut, persoalan lingkungan juga terjadi di kaki Gunung Merapi, Sleman, Yogyakarta. Penambangan pasir di pemukiman, telah mengakibatkan menyusutnya populasi tumbuhan dan rusaknya tata guna lahan, sehingga berdampak pada menurunnya permukaan air tanah dan air permukaan. Kerusakan lingkungan berawal dari terpecahnya cara pandang orang akibat dari munculnya pembedaan antara humanisme dengan ekologis, pengetahuan dengan nilai-nilai, dan tubuh dengan spiritualitas. Pencak silat, sebagai seni bela diri Indonesia yang tunduk pada keselarasan antara manusia dengan lingkungan alam tempat hidupnya, dapat menggugah kesadaran orang setempat untuk mempertimbangkan kembali kebiasaannya yang dapat merugikan lingkungan dan alam. Integrated Space Design sebagai manifestasi estetis Eco Art, merupakan karya seni yang diciptakan untuk menjawab persoalan lingkungan yang terjadi di kawasan kaki Gunung Merapi, yaitu dengan mewujudkan ruang, wadah atau jembatan interaksi antar manusia, manusia dengan lingkungan buatannya dan alam seputar hidupnya, dengan menggunakan tanaman bambu sebagai medium utamanya, dan spiritualitas silat sebagai inspirasinya sehingga dapat melestarikan daya hidup masyarakat setempat, baik secara ekologis maupun spiritual.
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Poerwoko, Widya. "Eco Art: Bamboo and Silat Spirituality in the Integrated Space Design." Journal of Urban Society's Arts 6, no. 1 (April 30, 2019): 63–80. http://dx.doi.org/10.24821/jousa.v6i1.3371.
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Eco Art: Bambu dan Spiritualitas Pencak Silat dalam Disain Ruang Terintegrasi. Berita tentang perubahan iklim dalam fenomena Global Warming penting untuk diperhatikan. Meski peristiwa tersebut sulit dibayangkan oleh masyarakat pedesaan, namun faktanya fenomena tersebut telah mengakibatkan para petani mengalami kegagalan panen dan hampir tidak dapat lagi memprediksi waktu tanam. Di luar fenomena tersebut, persoalan lingkungan juga terjadi di kaki Gunung Merapi, Sleman, Yogyakarta. Penambangan pasir liar di pemukiman penduduk, telah mengakibatkan menyusutnya populasi tumbuhan dan rusaknya tata guna lahan, sehingga berdampak pada menurunnya permukaan air tanah dan air permukaan. Kerusakan lingkungan berawal dari terpecahnya cara pandang orang akibat dari munculnya pembedaan antara humanisme dengan ekologis, pengetahuan dengan nilai-nilai, dan tubuh dengan spiritualitas. Pencak silat, sebagai seni bela diri Indonesia yang tunduk pada keselarasan antara manusia dengan lingkungan alam tempat hidupnya, dapat menggugah kesadaran orang setempat untuk mempertimbangkan kembali kebiasaannya yang dapat merugikan lingkungan dan alam. Integrated Space Design sebagai manifestasi estetis Eco Art, merupakan karya seni yang diciptakan untuk menjawab persoalan lingkungan yang terjadi di kawasan kaki Gunung Merapi, yaitu dengan mewujudkan ruang, wadah atau jembatan interaksi antar manusia, manusia dengan lingkungan buatannya dan alam seputar hidupnya, dengan menggunakan tanaman bambu sebagai medium utamanya, dan spiritualitas silat sebagai inspirasinya sehingga dapat melestarikan daya hidup masyarakat setempat, baik secara ekologis maupun spiritual. News about climate change in the phenomenon of Global Warming worth seriuos considerations. Although these events are difficult to imagine by rural communities, in fact the phenomenon has resulted in farmers experiencing crop failure and can hardly predict cropping time. Apart from this phenomenon, environmental problems also occur at the foot of Mount Merapi, Sleman, Yogyakarta. Illegal sand mining in residential areas has resulted in a shrinking of the plant population and impared the land use, resulting in a decrease both in the groundwater and surface water level. Environmental damage starts from the split of people’s perspectives as a result of the emerging separations between humanism and ecology, knowledge and values, and the body and spirituality. Pencak silat, as an indigenous Indonesian martial art that is subject to harmony between humans and the natural environment on which they live, can arise the awareness of local people to reconsider habits that are harmful both to the environment and nature. Integrated Space Design as the aesthetic manifestation of Eco Art, is an artwork created to address environmental problems that occur in the foot area of Mount Merapi namely by creating a space that bridges the interactions between humans, between humans and their artificial environment, and between humans and their surrounding nature, by using bamboo plants as its main media, and silat spirituality as an inspiration in order to sustain the living power of the local community, both ecologically and spiritually.
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Karpan, Iryna, Nataliia Chernikova, Tetiana Motuz, Boris Bratanich, and Tetiana Lysokolenko. "Conceptual Principles of Education for Sustainable Development." European Journal of Sustainable Development 9, no. 2 (June 1, 2020): 99–114. http://dx.doi.org/10.14207/ejsd.2020.v9n2p99.
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Education has an important place in transitional strategy of society to sustainable development that is proved by many international acts. In the outlines of modern approaches, education for sustainable development is characterized as innovative concept of changes to educational activity, as mechanism of realization of strategy of sustainable development, as instrument of modernization of educational practice, as one of the basis of modern educational quality and continuity standards. National system of global aims for consolidation of society of sustainable development with an accent on the significance of educational matter was created in Ukraine. Education for sustainable development is characterized by being part to structure creating social institutes of modern society, transversality, subjective direction, integrativity, forward-looking character. This vector of education research is same with global man’s intentions of civilization development – increase in human’s value in all spheres of life, developing of democratic management, constructive cooperation and communication, etc. Among multidimensional potential of researched phenomenon the most practical value has environmental education. As for today, environmental education is a practical mechanism of transformation of educational system on the principles of sustainable development. Environmental education is seen as an instrument for systematic formation of man’s basic attributes for being part of education for sustainable development field – critical thinking, environmental worldview, subjective-value approach to environment, eco-cultural values. Cumulative result of environmental education is formation of environmental culture. Key words: education, sustainable development, environment, ecology, synergetic, culture, humanism.
Dissertations / Theses on the topic "Eco-humanism"
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Gill, Sharman Tullis. "Ecological Humanist Mosaics: Dislocations and Relocations of the Autobiographical Self in Terry Tempest Williams's Finding Beauty in a Broken World." BYU ScholarsArchive, 2015. https://scholarsarchive.byu.edu/etd/5945.
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Terry Tempest Williams, in Finding Beauty in a Broken World employs literary techniques that suggest dislocations and relocations of the human subject in ethical modes of being. Through narrative techniques, multidisciplinary language, and themes of conversation, gift-exchange, listening and response, Williams reflects ecological humanist mosaics, suggesting cooperative regeneration—an intersection of material beings facilitated by an ethical human imagination that listens, receives, and gives toward patterns of beauty, including, but not limited to, being human in a collective world. This eco-critical analysis of Williams’s work affirms the human being in post-humanist philosophy and repositions relational Romanticism for the 21st century.
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Kottemann, Kathrin. ""Let heaven kiss earth!": The Function of Humanism and Animism in Shakespeare's Richard II and Henry IV, Parts I and II." ScholarWorks@UNO, 2009. http://scholarworks.uno.edu/td/999.
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As Shakespeare composed the three history plays discussed here, English culture faced a shift in its dominant belief system from an animistic perspective that valued nature and superstition to a humanistic perspective based on reason and personal relationships. In Richard II, Shakespeare creates characters that fall on either side of this divide, and he shows humanism triumph over animism when Henry deposes Richard. In 1 Henry IV, Shakespeare shows that this binary is not so easily reconciled, and Hal (the future Henry V) creates a dual nature that subsumes the tenets of both animism and humanism. After the death of his father and his rejection of Falstaff in 2 Henry IV, Hal demonstrates that the only solution to the humanism/animism debate is to entirely reject the tenets of both and, instead, blend the two viewpoints together. The result is a newly formed conception of kingship and a hero-king.
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Higgins-Desbiolles, B. Freya, and Freya HigginsDesbiolles@unisa edu au. "Another world is possible: Tourism, globalisation and the responsible alternative." Flinders University. School of Political and International Studies, 2006. http://catalogue.flinders.edu.au./local/adt/public/adt-SFU20061218.155946.
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Utilising a critical theoretical perspective, this work examines contemporary corporatised tourism and capitalist globalisation. This analysis suggests that marketisation limits the understanding of the purposes of tourism to its commercial and industrial features, thereby marginalising wider understandings of the social importance of tourism.
Sklairs conceptualisation of capitalist globalisation and its dynamics, as expressed in his sociology of the global system (2002), is employed to understand the corporatised tourism phenomenon. This thesis explains how a corporatised tourism sector has been created by transnational tourism and travel corporations, professionals in the travel and tourism sector, transnational practices such as the liberalisation being imposed through the General Agreement on Trade in Services negotiations and the culture-ideology of consumerism that tourists have adopted. This thesis argues that this reaps profits for industry and exclusive holidays for privileged tourists, but generates social and ecological costs which inspire vigorous challenge and resistance.
This challenge is most clearly evident in the alternative tourism movement which seeks to provide the equity and environmental sustainability undermined by the dynamics of corporatised tourism. Alternative tourism niches with a capacity to foster an eco-humanism are examined by focusing on ecotourism, sustainable tourism, pro-poor tourism, fair trade in tourism, community-based tourism, peace through tourism, volunteer tourism and justice tourism. While each of these demonstrates certain transformative capacities, some prove to be mild reformist efforts and others promise more significant transformative capacity. In particular, the niches of volunteer tourism and justice tourism demonstrate capacities to mount a vigorous challenge to both corporatised tourism and capitalist globalisation. Since the formation of the Global Tourism Interventions Forum (GTIF) at the World Social Forum gathering in Mumbai in 2004, justice tourism has an agenda focused on overturning corporatised tourism and capitalist globalisation, and inaugurating a new alternative globalisation which is both pro-people and sustainable.
Following the development of these original, macro-level conceptualisations of tourism and globalisation, this thesis presents a micro-level case study of an Indigenous Australian tourism enterprise which illustrates some of these dynamics in a local context. Camp Coorong Race Relations and Cultural Education Centre established and run by the Ngarrindjeri Aboriginal community of South Australia has utilised tourism to foster greater equity and sustainability by working towards reconciliation through tourism. The Ngarrindjeri have also experienced conflicts generated from the pressures of inappropriate tourism development which has necessitated an additional strategy of asserting their Indigenous rights in order to secure Ngarrindjeri lifeways.
The case study analysis suggests that for alternative tourism to create the transformations that contemporary circumstances require, significant political change may be necessary. This includes fulfilment of economic, social and cultural rights to which a majority of nations have committed but have to date failed to implement. While this is a challenge for nation-states and is beyond the capacities of tourism alone, tourism nonetheless can be geared toward greater equity and sustainability if the perspective that corporatised tourism is the only option is resisted. This thesis demonstrates that another tourism is possible; one that is geared to public welfare, human fulfilment, solidarity and ecological living.
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Wu, Hsiao-ping, and 吳小萍. "The tourist willingness to participate the eco-tourism-the perspective of tourist environmentalism and humanism." Thesis, 2009. http://ndltd.ncl.edu.tw/handle/10527720837421831693.
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碩士國立雲林科技大學
企業管理系碩士班
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In the last few years, with the growth of GDP and the imporvement of living standard, the leisure consciousness plays an importmant role in life. In Taiwan, due to the restricted area and the numerous number of people, many tour spots are usually saturated with tourists in holidays. It leads to deterioration of tour quality and also brings about the negative impact on the environment. Therefore, people hope to touch an original and natural environment or add some local and cultural contents in trip. It occurs to a new traveling type in the market, thus the ecotourism in this time emerge. The ideal of ecotourism is different from the general sightseeing. It emphasizes on the nature resource protection, the balance of economic benefit and the introspection of human social development. The main vision of ecotourism is emphasized with the caring for the environmental resources, the caring for the local community and the caring for the human beings. This study conducted a questionnaire survey to measure the perspective of tourist environmentalism (caring for the environmental resources), tourist social responsibility sense, tourist humanism (caring for the local community) and tourist healthism (caring for the human beings). A total of 800 questionnaires were administered, and there were 252 vaild questionnaires. The valid rate of questionnaires was 31.5%。Regression analysis model was applied to test the relationships between the tourist willingness to participate the eco-tourism of the perspective of tourist environmentalism, social responsibility sense, humanism and hearthism. This study also provided several managerial and theorical implications through empirical test, and proposed several suggests as a reference for future studies.
Book chapters on the topic "Eco-humanism"
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Eze, Michael Onyebuchi. "Humanitatis-Eco (Eco-Humanism): An African Environmental Theory." In The Palgrave Handbook of African Philosophy, 621–32. New York: Palgrave Macmillan US, 2017. http://dx.doi.org/10.1057/978-1-137-59291-0_40.
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Yamauchi, T. "Three-Level Eco-Humanism in Japanese Confucianism." In Value and Values, 337–50. University of Hawai'i Press, 2015. http://dx.doi.org/10.21313/hawaii/9780824839673.003.0020.
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"20. Three-Level Eco-Humanism in Japanese Confucianism: Combining Environmental with Humanist Social Ethics." In Value and Values, 337–50. University of Hawaii Press, 2017. http://dx.doi.org/10.1515/9780824854522-022.
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Chen, Phoebe. "Posthuman Potential and Ecological Limit in Future Worlds." In Posthumanism in Young Adult Fiction, 179–96. University Press of Mississippi, 2018. http://dx.doi.org/10.14325/mississippi/9781496816696.003.0009.
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Phoebe Chen analyzes three representative YA dystopic novels in which characters face ecological disaster and finds them lacking, inadequate to address posthumanist possibilities. Ecological posthumanism stresses connections—between self and Other, human and environment, present and past—erasing borders that constitute liberal humanism. Earth Girl, Of Beast and Beauty, and Orleans all feature female protagonists living in ruined eco-systems whose subjectivities are massively influenced by their environments. Jarra, as an archaeologist on Earth, heals through recovery of the past; Isra reclaims the human traits of compassion and sacrifice to embrace the Other; and Fen survives (for a while) in the flooded streets of Orleans by embedding herself into the environment, thus losing her posthuman dignity. Chen describes such novels as being an “imaginative platform” for speculating about being human in ruined environments, a likelihood we all will face.
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"Human Rights, Eco-Community Survival, Bio-Piracy and Indigenous Peoples." In Human Rights and Dynamic Humanism, 894–932. Brill | Nijhoff, 2017. http://dx.doi.org/10.1163/9789004315525_020.
Full textConference papers on the topic "Eco-humanism"
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Kim, Soo-Sam, and Mihong Lee. "Toward Humanism of the City: A Better City, Happier Citizens." In IABSE Congress, Seoul 2012: Innovative Infrastructures – Towards Human Urbanism. Zurich, Switzerland: International Association for Bridge and Structural Engineering (IABSE), 2012. http://dx.doi.org/10.2749/seoul.2012.0002.
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<p>With the recent increase in the interest in humanities, there are movements to integrate the various elements of humanities into city construction. Generally, Human Urbanism refers to ‘encompassing humanism in urban spaces and creating cities for people with humans as the core focus.’ The economic growth of can be explained by the compressive economic growth. On the other hand, the rapid economic growth also produced adverse effects. In order to resolve these issues, many cities have already turned their focus from facilities to people. Thus, there has been an emergence of alternative growth cities, and these cities are pursuing the growth method of prioritizing qualitative regeneration and repair instead of quantitative development and expansion. The future tendencies of Human Urbanism are as follows: (1) Towards user-friendly cities are the introduction of barrier-free certification system based on the concept of universal design, construction of women-friendly cities focusing on child care, and the concept of social-mix, which refers to the mixing of people of various income classes. (2) We have started to take into account civil minimum that is appropriate for the city’s characteristics. (3) The role of eco-friendly technologies will be extended even further in future cities. Pre-emptive development of technologies that consider users, suit the unique characteristics of the city and takes the environmental changes into account and their application in the urban settings will be of great importance in our pursuit of human urbanism.</p>