Apropolis is an eclectic approach to polis (village) design, leveraging the accumulated knowledge of cultural successes and failures to develop a universal blueprint for human habitation that serves true anthropological necessities and ecological principles. By employing cutting-edge technology and production methods, the aim is to create self-sufficient and environmentally friendly poleis (plural), thereby fostering a sense of ownership and involvement among the individuals who contribute to their establishment and upkeep.
Drawing inspiration from the concept of "Dunbar's number" regarding the optimal number of social connections one can sustain, as well as Doxiadis' research on "ekistics" in human settlement science, the goal is to craft an authentic human experience that breaks away from misleading advertising and superfluous consumer goods that have needlessly complicated our lives. The aim is to design biomimetic structures and systems that harmonize within a given environment and reintroduce humanity back into the wild.
The Apropolis model aligns with the same sense of urgency that followed the Great Depression during the onset of the Industrial Revolution, but with the goal of creating a sustainable model with respect for ecological laws and the rights of future generations — as opposed to the further escalation of monetary policy. It is regrettable that we lacked the understanding of our connection and dependence on the natural world at the crux of our industrial history. However, we are blessed with the knowledge gained from our mistakes and the aptitude to follow science and reason.
Creating a community from the ground up is nothing new. In modern times, there have been many groups of people who have broken away from their societies to form their own, with varying degrees of success—and in some cases, catastrophic failure. Although the culture and outcome of commune experiments differ, they all begin with a sense that something is amiss in the culture they are fleeing. Identifying what in society is unsatisfying can be elusive—and often not what we think. The Apropolis goal is to recreate natural environments with an understanding of what influences our senses to activate gene expression. For example, what interactions with each other and nature release neurotransmitters like serotonin and dopamine—as opposed to what initiates fight or flight, releasing cortisol. This, of course, includes localized organic food produced for the sake of health, not profit.
Apropolis is greater than the sum of its parts. Although the goal is to create a self-sufficient, sustainable polis model based on a functional group size, it is intended to be replicated, but with variation. Each is based on a self-sustaining model but with its own unique personality and aesthetic, reflecting the collective character of its inhabitants and the resources and life found in the existing location. Imagine the experience of traveling short distances from one polis to the next and experiencing the unique quality of each, along with all the flora and fauna within and between.
Village Design for Human incubation
Socialization involves acquiring the behavior patterns of a community. The critical period for socialization typically occurs early in life, when individuals learn the necessary skills, knowledge, and roles to navigate their cultural and social environment. Some psychologists, particularly those following the psychodynamic tradition, view the ages between one and ten as crucial for developing the skills for socialization. An individual's sustainable capacity to engage with others is greatly determined by the nurturing provided by the community. Norms like tolerance, reciprocity, and trust are vital "habits of the heart," as Alexis de Tocqueville described, in an individual's community involvement.
The Polis
The concept of a polis, as elucidated by the renowned Greek philosopher Aristotle, delves deep into the intricate dynamics of ancient Greek society. In Aristotle's philosophical discourse, a polis is not merely a geographical entity but rather a complex network of interconnected poleis, each playing a crucial role in sustaining the collective well-being of the community. The poleis, while maintaining a degree of autonomy, are interdependent, with each providing essential services that contribute to the overall self-sufficiency of the society. This interplay of self-sufficiency and communal reliance forms the foundation of the polis structure, where the politai, or citizens, are not just inhabitants but active participants in the governance and prosperity of their shared domain. Aristotle's vision of the polis underscores the importance of civic engagement, cooperation, and the pursuit of the common good as essential pillars of a flourishing society. Through his insights, Aristotle invites us to reflect on the timeless principles of community, governance, and human interconnectedness that continue to resonate in contemporary discussions on politics, ethics, and social organization.
The Commons
The term commons encapsulates a fundamental aspect of society's shared heritage, encompassing both cultural and natural resources that are accessible to all members of a community. These resources extend beyond tangible assets to include intangible elements such as knowledge, traditions, and collective experiences. When discussing the commons, we often think of essential natural elements like air, water, and land, which are vital for sustaining life on Earth. The notion of commons challenges the conventional notions of ownership, highlighting that these resources are not bound by individual or institutional ownership but are instead considered common property that should be safeguarded and utilized for the collective good. Moreover, the concept of commons delves into the intricate dynamics of resource management and governance. In many instances, commons are managed collectively by groups of individuals, whether they are communities, cooperatives, or user groups. This shared responsibility fosters a sense of stewardship and mutual benefit, emphasizing the interdependence between individuals and the broader community. The management of commons often relies on informal norms, traditions, and social practices that have evolved over time to ensure sustainable and equitable use of resources.
In essence, the commons represent a paradigm shift in resource management, advocating for community-based governance rather than relying solely on state or market mechanisms. By entrusting the management of resources to the users themselves, the commons model promotes participatory decision-making, fosters social cohesion, and nurtures a sense of ownership and accountability among community members. This decentralized approach to resource management not only ensures the preservation of natural and cultural assets but also cultivates a deeper sense of connection and responsibility towards the shared commons that bind members of a polis and the collective poleis.
Dunbar’s number
The Apropolis model of approximately 150 individuals is based on Dunbar's number, a concept introduced by British anthropologist Robin Dunbar, which delves into the idea of a cognitive limit that humans have when it comes to managing their social relationships effectively. This proposed limit suggests that individuals can only maintain stable social connections with a certain number of people. The significance of this limit lies in the notion that beyond a certain threshold, it becomes increasingly challenging for individuals to keep track of the complex web of relationships, identities, and interactions that define their social world. By understanding Dunbar's number, we gain insight into the intricacies of human social behavior and the cognitive constraints that shape our social networks. This concept sheds light on how our brains are wired to navigate the complexities of social life, highlighting the importance of quality over quantity when it comes to maintaining meaningful relationships. By understanding the dynamics of human sociality and the cognitive mechanisms that underpin our social interactions, the Apropolis model provides incubation and sustainability for human well-being.
Ekistics
Coined by Greek architect and urban planner Constantinos A. Doxiadis, and drawing on research and experience from architecture, engineering, city planning, sociology, anthropology, culture, and politics, Ekistics forms conclusions for living harmoniously within physical and sociocultural environments.
The term "ekistic relationship" is used to describe one's relationship with the natural world and how they view the resources within it. The notion of ekistics implies that understanding the interaction between and within human groups—infrastructure, agriculture, shelter, personal contribution—in conjunction with their environment directly affects their well-being. It is an effort to understand how humans "should" be living in order to manifest their potential. Ekistics, in some cases, argues that in order for human settlements to expand efficiently and economically, we must reorganize the way in which villages, towns, cities, and metropolises are formed. As Doxiadis put it, "... This field (ekistics) is a science, even if in our times it is usually considered a technology and an art, without the foundations of a science—a mistake for which we pay very heavily."
After documenting the destruction of ekistic wealth in Greece during WWII, Doxiadis became convinced that human settlements can be systematically studied. Recognizing the unifying influence of systems thinking and drawing inspiration from renowned biologists and philosophers of his time who employed biological and evolutionary concepts, Doxiadis utilized the biological model to elucidate the "ekistic behavior" of anthropos (based on five principles) and the evolutionary model to clarify the morphogenesis of human settlements (including the eleven forces, the hierarchical structure of human settlements, dynapolis, and ecumenopolis). Ultimately, he developed a comprehensive theory that views human settlements as dynamic organisms capable of evolution, a process that could be steered by humans through the application of "ekistic knowledge."