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The biophilia hypothesis (also called BET) suggests that humans possess an innate tendency to seek connections with nature and other forms of life. Edward O. Wilson introduced and popularized the hypothesis in his book, Biophilia (1984). He defines biophilia as the "innate tendency to focus on life and lifelike processes". He argued that "to explore and affiliate with life is a deep and complicated process in mental development. To an extent still undervalued in philosophy and religion, our existence depends on this propensity, our spirit is woven from it, hope rises on its currents". Wilson saw modern biology as converging with biophilia: "Modern biology has produced a genuinely new way of looking at the world that is incidentally congenial to the inner direction of biophilia. In other words, instinct is in this rare instance aligned with reason.... to the degree that we come to understand other organisms, we will place a greater value on them, and on ourselves".

Natural affinity for living systems

"Biophilia" is an innate affinity of life or living systems. The term was first used by Erich Fromm to describe a psychological orientation of being attracted to all that is alive and vital. Wilson uses the term in a related sense when he suggests that biophilia describes "the connections that human beings subconsciously seek with the rest of life." He proposed the possibility that the deep affiliations humans have with other life forms and nature as a whole are rooted in our biology. Both positive and negative (including phobic) affiliations toward natural objects (species, phenomenon) as compared to artificial objects are evidence for biophilia.

Although named by Fromm, the concept of biophilia has been proposed and defined many times over.

Indigenous perspectives on the human-nature connection

Many Indigenous cultures do not draw a sharp distinction between humans and nature. In these traditions, humans may be understood as an integral part of the natural world rather than as separate from it. Human practices and ways of life may be seen to be based in relationships of reciprocity involving all living beings and the environment.

At the heart of such belief systems is the concept of kinship, which extends beyond human relationships and includes elements of the natural world. Humans, other animals, plants and soil are seen as dependent on each other for survival and health. For example, the Haudenosaunee people express this idea through a "Thanksgiving Address", a ceremony intended to honor all aspects of nature.

Biophilic design

In architecture, biophilic design is a sustainable design strategy that incorporates reconnecting people with the natural environment. It may be seen as a necessary complement to green architecture, which decreases the environmental impact of the built world but does not address human reconnection with the natural world.

Caperna and Serafini define biophilic design as that kind of architecture, which is able to supply our inborn need of connection to life and to the vital processes. Biophilic space has been defined as the environment that strengthens life and supports the sociological and psychological components. These spaces can have positive health effects on people including reducing mental health issues in stressful spaces such as prisons, reducing chronic pain, improving memory, and lowering blood pressure.

Biophilia and conservation

Because of our technological advancements and more time spent inside buildings and cars disconnects us from nature, biophilic activities and time spent in nature may be strengthening our connections as humans to nature, so people continue to have strong urges to reconnect with nature. The concern for a lack of connection with the rest of nature outside of us, is that a stronger disregard for other plants, animals and less appealing wild areas could lead to further ecosystem degradation and species loss. Therefore, reestablishing a connection with nature has become more important in the field of conservation.

Biophilia in fiction

Canadian author Hilary Scharper explicitly adapted E.O. Wilson's concept of biophilia for her ecogothic novel, Perdita. In the novel, Perdita (meaning "the lost one") is a mythological figure who brings biophilia to humanity.