Sense of place can potentially provide positive solutions for both human well-being and biodiversity conservation. While sense of place provides a variety of benefits to people in various contexts ( Table 1), the economic value of sense of place is usually neglected. Experiencing biodiversity is also an essential component of sense of place and human well-being that needs to be further explored in future studies. Biodiversity loss (for example the loss of iconic species like rhinoceros or elephant; Di Minin et al. Reference Di Minin, Laitila, Montesino Pouzols, Leader-Williams, Slotow, Conway, Goodman and Moilanen2015) may have negative effects on sense of place, related to changes in environmental qualities and the physical characteristics of places, and loss of peoples’ identity, attachment and the meanings attributed to places. At the same time, the ‘construction’ of a sense of place could sometimes result in an increase in human disturbance and in enhanced threats to biodiversity (via habitat transformation or species introduction). Providing a sense of place experience (through recreation) should have a minimum impact on natural ecosystems. Davis, Mike (1990). City of Quartz: Excavating the Future in Los Angeles. New York: Vintage Press, Penquin Books. ISBN 9780679738060. The human characteristics of a place come from human ideas and actions. They include bridges houses, and parks. Human characteristics of place also include land use, density of population, language patterns, religion, architecture, and political systems. How does environment influence beliefs and values? If this exercise produces a sense of place as dislocatable and intrinsically linkable to other places, then it participates in the project of deterritorialization that Ursula K. Heise describes as the first step towards an environmentally oriented cosmopolitanism, or "eco-cosmopolitanism." In her important new book, Sense of Place and Sense of Planet: The Environmental Imagination of the Global, Heise shows that deterritorialization—by which she means the detachment of cultural routines, identities, and epistemologies from their ties to place and their reconfiguration at other scales—enables better understanding of how social and ecological systems function within larger global networks. Heise argues that deterritorialization—instantiated in technologies such as Google Earth but also in the field of risk theory and the narrative techniques of certain works of literature—facilitates attentiveness to worldwide phenomena as foundational to personal experience rather than the other way around. It involves ways of seeing and ways of being that understand the local less as the guarantor of authenticity and ethical relations and more as one particular effect of systems of interconnection that shape the worldness of the world at every scale. Cognitive and affective attachments to place instead become reoriented toward a new sense of planet. Without in anyway losing sight of the differences and diverse ways of life associated with particular localities, Heise compellingly shows that eco-cosmopolitanism speaks to cultural and ecological differences precisely by understanding their connectedness, as well as their potential to evolve. Bloom, W. (1990). Personal identity, national identity and international relations. Cambridge: Cambridge University Press.

Sense of Place and Sense of Planet analyzes the relationship between the imagination of the global and the ethical commitment to the local in environmentalist thought and writing from the 1960s to the present. Part One critically examines the emphasis on local identities and communities in North American environmentalism by establishing conceptual connections between environmentalism and ecocriticism, on one hand, and theories of globalization, transnationalism and cosmopolitanism, on the other. It proposes the concept of “eco-cosmopolitanism” as a shorthand for envisioning these connections and the cultural and aesthetic forms into which they translate. Part Two focuses on conceptualizations of environmental danger and connects environmentalist and ecocritical thought with the interdisciplinary field of risk theory in the social sciences, arguing that environmental justice theory and ecocriticism stand to benefit from closer consideration of the theories of cosmopolitanism that have arisen in this field from the analysis of transnational communities at risk. Both parts of the book combine in-depth theoretical discussion with detailed analyses of novels, poems, films, computer software and installation artworks from the US and abroad that translate new connections between global, national and local forms of awareness into innovative aesthetic forms combining allegory, epic, and views of the planet as a whole with modernist and postmodernist strategies of fragmentation, montage, collage, and zooming. The challenge is that “sense of place” is more than what we SEE in the physical environment — such as buildings, people and street life. It is something that we FEEL about everything that we see, hear, smell, touch, taste, and communicate with in our physical environment. Definitions of ‘Sense of Place’ Ethnomusicologists, among other social scientists (like anthropologists, sociologists, and urban geographers), have begun to point toward music’s role in defining people’s “sense of place.” [32] British ethnomusicologist Martin Stokes suggests that humans can construct an idea of “place” through music that signals their position in the world in terms of social boundaries and moral and political hierarchies. [33] Stokes argues that music does not simply serve as a reflection of existing social structures, but yields the potential to actively transform a given space. Music denoting place can “preform” a knowledge of social boundaries and hierarchies that people use to negotiate and understand the identities of themselves and others and their relation to place.By bridging the gap between different academic disciplines, the evaluation of cultural services may help inform real-world decision-making (Milcu et al. Reference Milcu, Hanspach, Abson and Fischer2013; Saunders Reference Saunders2013). Among cultural services, ‘sense of place’, which people develop in connection with ecosystems (Russell et al. Reference Russell, Guerry, Balvanera, Gould, Basurto, Chan, Klain, Levine and Tam2013), has been indicated as a concept that may potentially bridge existing gaps between ecosystem science and environmental management (Williams & Stuart 1998). By understanding, anticipating, and responding to peoples' relationships with places, managers are better equipped to develop management activities that will avoid conflict and gain public support (Williams & Stuart 1998). Sense of place is, however, one of the most neglected cultural services and information on how to integrate it into conservation decision-making is scarce (MA 2005).

Nach der Natur – Das Artensterben und die moderne Kultur [After Nature: Species Extinction and Modern Culture] (2010) Adams, Jennifer D. (2013). "Theorizing a Sense of Place in a Transnational Community". Children, Youth and Environments. 23 (3): 43–65. doi: 10.7721/chilyoutenvi.23.3.0043. ISSN 1546-2250. JSTOR 10.7721/chilyoutenvi.23.3.0043. S2CID 149189490. Gayton (1996) Landscapes of the Interior: Re-explorations of Nature and the Human Spirit. Gabriola Island, Canada: New Society Publishers Some people were, nonetheless, emotionally responsive to the natural world, but it was most likely to be nature as spectacle - as landscape or as a contrived encounter with wildlife - that moved them, rather than nature as an ecological process in which they felt themselves to be embedded. What was needed was a reconnection with local place that would not be confined to the demarcated space of leisure. Such a reconnection would demand that one's actions be accountable to one's deep knowledge of the ecological interactions that constitute place. This was the way to better ecological awareness and responsible behaviour, for only through such feeling for one's surroundings could ecological processes register on the physical senses. That was the theory.To me, “sense of place” is what makes a place unique and special. And that, to me again, is the basis of understanding how our entire world is unique and special. In rural areas, the promotion of low impact, traditional land uses (such as subsistence agriculture and small-scale farming) could also promote human well-being through sense of place (Phillips Reference Phillips1998) and sustainable development (Halladay & Gilmour Reference Halladay and Gilmour1995) ( Fig. 1). Cultural landscapes represent those areas where human influence (traditional use of land and resources; Urquhart & Acott Reference Urquhart and Acott2014) has been part of ecosystem dynamics over the centuries, affecting landscape appearance (Phillips Reference Phillips1998), and species adaptation and diversity (Halladay & Gilmour Reference Halladay and Gilmour1995), while maintaining ecological processes (nutrient cycling and connectivity). This is particularly important in developing countries, where the maintenance of traditional systems would help create incentives for traditional land-use practices (Halladay & Gilmour Reference Halladay and Gilmour1995). Enhancing the value of native biodiversity for sense of place experiences could help identify critical native species, such as local cultivar varieties for agricultural practices (Perreault Reference Perreault2005) or wildlife for ecotourism (Martín-López et al. Reference Martín-López, Montes and Benayas2007; Di Minin et al. Reference Di Minin, Fraser, Slotow and MacMillan2013 a), and enhance their conservation ( Fig. 1). Augé, Marc (1995). Non-Places: Introduction to an Anthropology of Supermodernity. New York: Verson Books.

Exploring the Relationship Between PV=nRT: Unraveling the Connection Between Isobars and Isotherms in the Atmosphere But there was something odd - or at least incomplete - about all this. Environmentalism is a modern movement, a product of cosmopolitan modernity. The crisis that is its raison d'etre is definitively global and is perceptible only by means of long perspectives achieved by scientific measuring, comparing and forecasting. A local field of perception would scarcely make us aware of the crisis at all; certainly we would be unable to understand it. Iconic images from all over the globe have nourished popular environmentalism. Michel de Certeau (2002). " "Spaces" and "places" ". The Practice of Everyday Life. University of California Press. p.117. ISBN 0-520-23699-8. Different people can view a place in very different ways. In your school, for example, you may know the people inside that space well, making it a social space that you are emotionally attached to. You’re also surrounded by those the same age as you, who are working towards the same goal. How do places influence our lives?

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Agnew, J.A.; Duncan, J.S. (1989). The power of place: Bringing together geographical and sociological imaginations. Boston: Unwin Hyman Publishers. Felder, Maxime (September 2021). "Familiarity as a Practical Sense of Place". Sociological Theory. 39 (3): 180–199. doi: 10.1177/07352751211037724. ISSN 0735-2751. S2CID 237417768. Kunstler, James. Geography of Nowhere: The Rise and Decline of America's Man-Made Landscape, Free Press, 1994. ISBN 0-671-88825-0 Measham, TG (2007) Primal Landscapes: insights for education from empirical research on ways of learning about environments, International Research in Geographical and Environmental Education 16 (4) pp. 339–350

In her meaty introduction which provides a broad overview of the conflicting opinions and thoughts on the subject of localism as place as an environmentalist strategy, Heise writes, “With this wave of countercritiques, the theoretical debate has arrived at a conceptual impasse: while some theorists criticize nationally based forms of identity and hold out cosmopolitan identifications as a plausible and politically preferable alternative, other scholars emphasize the importance of holding on to national and local modes of belonging as a way of resisting the imperialism of some forms of globalization” (12). Heise then presents one of the central ideas of this text, “eco-cosmopolitanism” which she defines as an “environmental world citizenship,” arguing that “ecologically oriented thinking has yet to come to terms with one of the central insights of current theorists of globalization: namely, that the increasing connectedness of societies around the globe entails the emergence of new forms of culture that are no longer anchored in place…”(13). Globally, habitat transformation is causing unprecedented loss of biodiversity (Butchart et al. Reference Butchart, Walpole, Collen, van Strien, Scharlemann, Almond, Baillie, Bomhard, Brown and Bruno2010). In turn, this affects ecosystem functioning and stability, the flow of ecosystem services and human well-being (Foley et al. Reference Foley, DeFries, Asner, Barford, Bonan, Carpenter, Chapin, Coe, Daily, Gibbs, Helkowski, Holloway, Howard, Kucharik, Monfreda, Patz, Prentice, Ramankutty and Snyder2005; Cardinale et al. Reference Cardinale, Duffy, Gonzalez, Hooper, Perrings, Venail, Narwani, Mace, Tilman and Wardle2012). Conflicts between biodiversity conservation and human development needs, which are driving habitat transformation and biodiversity loss, are difficult to resolve (Chan et al. Reference Chan, Pringle, Ranganathan, Boggs, Chan, Ehrlich, Haff, Heller, Al-khafaji and Macmynowski2007). Derr, V (2002). "Children's sense of place in northern New Mexico". Journal of Environmental Psychology. 22 (1–2): 125–137. doi: 10.1006/jevp.2002.0252.

Summary

You construct your perception. You construct it based on how you choose to see the world. That construction is influenced by several factors. Influences on perception include past experiences, education, values, culture, preconceived notions, and present circumstances. Why do people perceive places differently? Spretnak, C. (1997). The resurgence of the real: Body, nature and place in a hypermodern world. New York: Addison-Wesley Publishers. ISBN 9780201534191. Groat, L., ed. (1995). Giving places meaning: Readings in environmental psychology. San Diego: Academic Press. Step-by-Step Guide: Installing ESMF and ESMFPy in Ubuntu with gfortran, gcc, and Python for Earth Science and Ocean Models