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The relationship between ontology, realism, and normativity is complex and contentious. While naturalist and realist stances have tended to ground questions of normativity in ontology and accounts of human nature, critical theories have been critical of the relationship between ontological and normative projects. Queer theory in particular has been critical of ontological endeavors. Exploring the problem of normativity and ontology, this paper will make the case that the critical realist ontology of open systems and complex, contingent, conjunctural causation deeply resonates with queer theory, generating a queer ontology that both allows for and undermines ontological and normative projects.

Human dignity is a crucial concept in international and domestic human rights law. It is understood to be the foundation of human rights, and while we know what human rights are, the nature, content, and grounds of human dignity remain unclear. The aim of this chapter is to propose scientific grounds for human dignity. In this context, the author will explore contemporary evolutionary biology and evolutionary psychology, where it is claimed that human nature is constituted by tendencies to cooperate (Tomasello, 2009), or under a different formulation, by narrow altruism and imperfect prudence (Załuski, 2009). Evolutionary psychology holds that we have basic tendencies to cooperate with one another and to behave altruistically in order to achieve a common good. This means that our basic evolutionary default and scientifically proven mode of being are optimistic and can be labelled as morally good. The author argues that this human nature constitutes scientific grounds for human dignity. The author’s argument holds that since human dignity comprises the inherent worth of every human being, this positive moral fact about the scientifically understood human nature is human dignity. The author then present this issue within two broader philosophical frameworks of analytic philosophy – namely, naturalism (especially methodological naturalism) and metaphysical realism. Following this, the author contends that references to natural sciences in debates on the foundations of human dignity and human rights argue against the strongest objection to human rights – the objection of Western ethnocentrism.

This paper expounds theoretical reasons behind and practical applications of urban natural space as part of the ontological whole of the city.

In this paper, nonsecular and secular relationships between humans and nature are explored from an ontological perspective.

The characteristics of the savanna hypothesis are shown to be tectonic elements that have been used historically in human-defined landscapes and can be implemented in urban planning and design to enhance urban green spaces and improve the overall quality of urban life.

The human–nature relationship has morphed and adapted as civilizations and their belief systems have grown and fallen aside. The human–nature relationship has affected the form of cities while human development and technological advancements have affected nature’s representation in the urban realm. Throughout the periods of nonsecular affection for nature and secular applications of nature, one theme has persisted: human innate preference for certain arrangements of certain natural elements. Though existing long before the first human settlements were formed, the savanna hypothesis was not coined until the 20th century.

Ultimately, the savanna hypothesis is exhibited as a joining concept that connects nonsecular affection for nature to secular qualities of urban nature and natural infrastructure.

The purpose of this paper is to offer a new theory of human nature to explain the happiness paradox of capitalism.

It is argued that happiness crisis in capitalism stems from the lack of full understanding of human nature which is like a black box from which key assumptions in capitalist market system are derived. The author attempts to unlock this black box in order to understand the failure of capitalism in bringing happiness.

As the success of capitalism comes from its partial understanding of human nature, its failure comes from its partial misunderstanding or exploitation of human nature. This leads to ignoring the needs and desires of certain elements of human nature for the sake of serving only the animal spirit and self‐centric ego. The proposed new theory offers a new understanding of happiness and its determinants. Comparing the human body to a luxury recreational vehicle (RV) and the elements of human nature to the companions on this vehicle, the theory suggests that an individual cannot be truly happy if he or she listens only to one of his/her residents while disregarding the others. The new theory offers better explanation for the 2008 financial crisis and the happiness paradox in wealthy nations. It also provides an underlining framework for the existing happiness theories.

The new theory needs to be tested through empirical studies.

The paper theoretically argues that that authentic happiness is possible if individuals listen to the voices of all elements of human nature and try to fulfil their needs and desires in a balanced manner.

The paper offers a new comprehensive theory on human nature.

In previous efforts the author has examined the various “men” of economics or human‐nature assumptions of “economic thinkers” as a way of treating the history and philosophy of the discipline. Here, under the thematic penumbra of “Man as the Centre of the Social Economy”, and hoping to incorporate the fruits of further inquiry into the matter, those “creatures” and their fashioners are critically reconsidered with a view towards arriving at a more adequate conception of a truly human “economiser” and – accordingly – science of human economy. In Part II, having presented homo oeconomicus in both his/her “impudent” and “honourable” versions, we shall attempt to transcend homo socioeconomicus and even our own (former) homo oeconomicus humanus as well.

Here Marx's philosophy is dissected from the angle of bourgeois capitalism which he, Marx, sought to overcome. His social, political and economic ideas are criticised. Although it is noted that Marx wanted to ameliorate human suffering, the result turned out to be Utopian, contrary to his own intentions. Contrary to Marx, it is individualism that makes the best sense and capitalism that holds out the best hope for coping with most of the problems he sought to solve. Marx's philosophy is alluring but flawed at a very basic level, namely, where it denies the individuality of each person and treats humanity as “an organic body”. Capitalism, while by no means out to guarantee a perfect society, is the best setting for the realisation of the diverse but often equally noble human goals of its membership.

This paper aims to discuss the crises of free market capitalism in terms of its understanding of human nature. It reveals how recent market madness can be attributed to certain elements of human nature.

The paper uses a conceptual and philosophical approach to analyze crises of free market capitalism. It links both success and failure of capitalism to its understanding of human nature. It compares and contrasts economic assumptions of human nature in conventional and Islamic economics. It attempts to explain the 2008 financial crisis through a comprehensive theory of human nature.

It sheds some light on the irrational aspect of human nature as the driving factor behind the 2008 financial crisis. It elaborates on the importance of knowing self for knowing human decisions in free market economy. It concludes with the need for a comprehensive theory of human nature to predict and prevent irrational and irresponsible behaviors of populist politicians, greedy capitalists and conspicuous consumers. The paper also reflects on the 2013 Nobel Prize in economics as a victory for the study of human nature.

The paper offers a new perspective to understand crises of free market capitalism.

The purpose of this paper is to focus on the religious and philosophical ways humans view nature, and how we perceive and treat our planet, including all its living entities. Its purpose is to make a positive influence on individuals living in the Eastern and Western hemispheres, so that those who are unaware may be given an unexpected glimpse at our current human situation, which appears increasingly discouraging with regard to sensitivity towards nature.

By offering a subtle, insightful view of human nature and its connection to religion and the universe, rather than facts and statistics on pollution alone, this conceptual paper introduces theoretical and philosophical discussions from comparative literature as well as narratives from actual interviews conducted in Japan.

As human beings, we need to better define our position in this world, in order to learn to appreciate the true value of our own existence. With regard to the question of where humans lie in nature, a basic difference exists between Asian and Western views. The Asian view of nature has traditionally regarded humans and the universe as continually interacting together – human beings are an integral part of life. This differs from the basic Western notion of humans and nature comprising two separate, opposing elements.

This paper offers readers a deeper understanding of how humans feel and perceive nature, to help them realize how urgent it is for us to respect our natural resources on Earth.

With rapid urbanization, cities are facing various ecological and environmental problems. Living in harmony with nature is more important than ever. This paper aims to evaluate the ecosystem and ecological features of Azheke village, a key component of the Hani Rice Terraces World Cultural Heritage in China. The focus is on exploring effective ways to improve the relationship between humans and the natural environment through urban design in order to create a livable and sustainable city that can promote the development of sustainable smart urban ecology design.

This study conducted a systematic literature review to answer the following research questions: (1) How does Azheke design achieve harmony between humans and nature? (2) What are the effective approaches to improve the relationship between humans and nature within urban ecosystems? (3) How can urban design learn and integrate from Azheke’s ecological features to improve the relationship between humans and nature?

Azheke sustains long-term human-nature harmony through traditional ecological knowledge (TEK) and efficient natural resource use. By incorporating biophilic design and nature-based solutions from Azheke, along with biodiversity-friendly urban planning, we can boost urban ecosystem health and create unique Azheke-inspired urban designs.

This research primarily focuses on the human-nature relationship, exploring design strategies based on biodiversity without delving into the interactions between other components of urban ecosystems, such as social-cultural and economic components.

This paper provides a new perspective and strategies for developing sustainable and smart urban ecology design. These findings can provide theoretical references for urban planners, designers and decision-makers.

This work addresses what Michael E. Brown calls the immanence of sociality to individuality. It does so by focusing on the essentially social nature of human consciousness. I explore Durkheim’s analysis of human consciousness, beginning with totemism and concluding with his analysis of German consciousness at the time of World War I. I do so in order to provide some insight into the rise and nature of political movements, with a focus on extreme right wing political groups and leaders today as well as the spirit of the French Revolution in European and American history. With reference to Marx’s early writings on consciousness, spiritual nourishment, and the fettering of forces of production and his later writings on the critical significance of fetishism, and the role of “fictitious” capital, I conclude by claiming that bringing together the insights of Durkheim, Marx, and Spinoza can provide a way to analyze and address the interlocking social, political, economic, and cultural crises of today.