The Architectural and Artistic Strategy of Ecologization as a

Mental-Spatial Way of Realizing the Sustainable Development Goals

Vasyl M. Fedorets

1,2 a

and Oksana V. Klochko

3 b

Vinnytsia Academy of Continuing Education, 13 Hrushevskoho Str., Vinnytsia, 21050, Ukraine

State Higher Educational Instiution “University of Educational Management” of the NAES of Ukraine,

52A Sichovykh Striltsiv Str., Kyiv, 04053, Ukraine

Vinnytsia Mykhailo Kotsiubynskyi State Pedagogical University, 32 Ostrozhskogo Str., Vinnytsia, 21100, Ukraine

Keywords:

Ecologization, Environmentalization, Greening, Aestheticization, Sustainable Development Goals, Pedagogy,

Anthropocosmic Consciousness, Health, Competence, Architecture, Physical Education Teacher, Art.

Abstract:

The article presents the development of “Architectural and artistic strategy of ecologization”, which is con-

sidered as a mental-spatial way of realizing the goals of sustainable development and ecologization of the

educational process. An important component of this strategy is the actualization of anthropocosmic con-

sciousness, which forms the perception of the earthly world as a home, and also promotes consideration of

the human dwelling as a special world. Viewing the earthly world as a home is a psychological and sociocul-

tural prerequisite for ecologization and the formation of the ecophilic man of the future – Homo ecologicus.

“physical education teachersstrategy of ecologization” is developed and implemented on the example of ecolo-

gization and aestheticization of the health-preserving competence of teachers in the conditions of postgraduate

education. Using the example of “Architectural and artistic strategy of ecologization”, we represent the hu-

manistically oriented idea of soft ecologization, which consists in the primary and dominant application of

humanitarian (psychological, artistic, social, pedagogical) methods and technologies as system-organizing

and determining factors in the development of ecophilic consciousness. When analyzing the results of training

of teachers in the conditions of postgraduate education using “Architectural and artistic strategy of ecologiza-

tion”, the positive dynamics of their educational achievements was determined.

1 INTRODUCTION

By nature, human is creative, Homo Creator (Latin).

A special creative and at the same time systematic

and multidimensional way of adapting a person to

the world and life is his “own” “new nature” – a

culture in the system of which architecture is one

of the central phenomena. Culture is a speciﬁcally

human, meaningful, aestheticized way of interaction

between Homo Sapiens and nature, which is vari-

able and effective. The architectural tradition, being

one of the determining and system-organizing spheres

in culture and life, including everyday life, contains

powerful integrative, representative and worldview

potentials in which the cosmogonic ideas of a cer-

tain group of people, a people or a speciﬁc artist

are condensed. In this study, the indicated tradi-

tion is interpreted broadly and includes architecture

https://orcid.org/0000-0001-9936-3458

https://orcid.org/0000-0002-6505-9455

as a high art, science and highly complex practice,

as well as the perception and reinterpretation of ar-

chitecture by the dominant culture and personality as

a special spatial “cosmogonistic-ethical-value-sense

system” that is present in the everyday life of a per-

son in her life world (Lebensvelt in German) (accord-

ing to E. Husserl) (Lobo, 2022). In this context, from

the standpoint of anthropology and cultural studies,

the ecological value understanding of architecture is

relevant not only and not so much as a science or

a professional ﬁeld, but ﬁrst of all as an attributive

human phenomenon (anthropological phenomenon),

which is embedded in their nature.

Architecture in the anthropocultural sense at the

level of everyday life is a purely pragmatic solution

to the problem of housing. In turn, the creation of

housing is revealed as archetypal (essentially as an

innate species ability) (Erazo Andrade et al., 2022)

deﬁned activity, the essence of which is a priori as-

signed to a person by his nature. Accordingly, do-

Fedorets, V. and Klochko, O.

The Architectural and Artistic Strategy of Ecologization as a Mental-Spatial Way of Realizing the Sustainable Development Goals.

DOI: 10.5220/0012660000003737

Paper published under CC license (CC BY-NC-ND 4.0)

In Proceedings of the 4th International Conference on History, Theory and Methodology of Learning (ICHTML 2023), pages 173-190

ISBN: 978-989-758-579-1; ISSN: 2976-0836

173

mestic housing, which is a manifestation of the “ar-

chitectural dimension” of human nature, as well as

the speciﬁcs of human cultures, are considered as one

of the prerequisites for the development of aesthetic

consciousness and ethics, which is realized by under-

standing the complexity, multidimensionality, hierar-

chy, spatiality, and systematicity of the surrounding

world (Cosmos), which is earthly.

Relevant in the aspect of realization of the goals

of sustainable development (Guerra et al., 2022) and

ecologization of education (Yevtuch et al., 2021b; Su

and Zhao, 2023; Corpuz et al., 2022) and the socio-

cultural sphere in general is that architecture and aes-

thetics, which is connected with it (more precisely,

inseparable), reveal the ways to the formation of hu-

man anthropocosmic consciousness. In such a high

and at the same time anthropologically speciﬁc (in

the sense of the corresponding essence of human as

a species and human as an individual) consciousness,

Cosmos (Ancient Greek: Koσµoζ – in the sense of

a harmonious and aesthetic world) is reﬂected in suf-

ﬁcient completeness and in accordance with cultural

speciﬁcity. In essence, the earthly world is reﬂected

and/or re-modeled as harmonious, majestic, orderly,

ethical, ergonomic, multidimensional. A simple man-

ifestation of such an anthropocosmic consciousness is

admiration for the inﬁnity and beauty of the starry sky,

which opens up the opportunity for a person to under-

stand both his own smallness and comprehend him-

self as a unique being, as well as see his own harmony

with the Cosmos and discover the boundless Cosmos

in himself, that is, the world in himself.

The appeal to the idea and phenomenology of the

Cosmos, which is reﬂected in art and architecture,

is revealed, ﬁrst of all, in its original ancient Greek

understanding as an ordered and harmonious world.

Modern interpretations of the Cosmos have some sim-

ilar meanings and interpretations to the ancient Greek

ones, which are determined by the ideas of the in-

teraction between order (in this interpretation as a

manifestation of harmony, balance) and chaos, as pre-

sented in the classic work by Prigogine and Stengers

(1984) “Order out of chaos: Man’s new dialogue with

nature”. The educational and socio-cultural basis for

the implementation of the Sustainable Development

Goals is ecologization, which, in accordance with the

ideas of “human qualities” by Peccei (1977) is aimed

at forming a new person as a carrier of environmental

consciousness. The metacognitive and strategic as-

pects of ecologization are interpreted as worldview

and cosmogonic, which determines the need to reveal

some ideas about reality as an ordered harmonious

earthly Cosmos, the anthropologically signiﬁcant as-

pects of which are transformed in culture into the idea

of home and architectural traditions. Thus, the afore-

mentioned “architectural dimension” of human na-

ture is conceptually linked to the cosmic dimension,

which is a deep anthropological prerequisite for an-

thropospace consciousness. Accordingly, as a signif-

icant component of ecologization, there is a need to

consider Cosmos and, above all, the Earth as Earthly

Cosmos. This is realized through the actualization

of anthropocosmic consciousness, which includes the

need to consider some anthropo-ecologically signiﬁ-

cant aspects of the phenomenology of Cosmos in re-

lation to architectural phenomena.

The ecologically oriented disclosure of the phe-

nomenology of the Cosmos determines the following

topical areas of this problematization as analysis and

reference to phenomena: systemicity (Cosmos as a

system), diversity (Cosmos as a system in which vari-

ous phenomena are integrated), harmony (Cosmos as

a special “complete” harmony, order), vitality (Cos-

mos as a “living being” as a “living world”, which

is a prerequisite and environment of life), cognitive

(Cosmos as a cognitive environment or a world that

promotes the disclosure of intelligence), Cosmos as a

home and as a relatively complete, safe and comfort-

able world. Let us present this in more detail.

The Cosmos as an ordered world in which an-

tagonistic forces (e.g., ﬁre and water) coexist har-

moniously is one of the ﬁrst mythologized repre-

sentations that clearly and visually reveals the phe-

nomenology of a system that has: its goal – the sus-

tainability, harmony and “comfort” of the existence

of the Cosmos itself and its components; the presence

of many different levels of organization – the worlds

of minerals, plants, animals, people, etc.; integrity, in-

tegrity, interdependence of components. Updating the

concept of space as a system contributes to the de-

velopment of systemic thinking and understanding of

the multidimensionality and interconnectedness and

interdependence of the Earth’s world. The compre-

hension of the systemic nature of space or an ecologi-

cal system, in turn, also underlies the development of

cognitive attitudes aimed at preservation, at delicate

intervention (or not intervention) in complex ecologi-

cal processes.

Diversity reveals the Cosmos as a megasystem in

which various phenomena are integrated, thus ensur-

ing its existence. In this aspect, let us recall the cy-

bernetic law – “the law of requisite variety” by Ashby

(1968). Its essence lies in the fact that a system can

exist sustainably only if it has the necessary diversity

of elements and subsystems. If this diversity is re-

duced, the system will begin to collapse. This pat-

tern is inherent in ecological systems, including the

“mega-ecosystem” of the Earth. Accordingly, the pre-

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174

scribed idea of diversity presented in the format of the

law of necessary diversity of the system determines a

meaningful, not formal, understanding by a specialist

of the problem of biodiversity conservation as a deter-

mining condition for the existence of life on Earth, as

well as a relevant factor in preserving human health

(Marselle et al., 2021). Thus, the use of the idea of

diversity, which is actualized through the understand-

ing of Cosmos as a harmonious complex world with a

variety of phenomena and their manifestations, is cru-

cial in the development of a specialist’s understanding

of the phenomenology of ecological systems and rep-

resents an important cognitive component of environ-

mental consciousness.

Cosmos as a manifestation of harmony: The

essence of the concept of the Cosmos in its original

Greek sense is based on the concept of harmony. In

other words, the Cosmos is a harmonized, ordered,

balanced and multidimensional world that determines

its sustainable existence. Accordingly, the modern

concept of sustainable development reﬂects the an-

cient ideas of harmony, an important aspect of which

is balanced development.

Cosmos as a vital phenomenon: The idea of the

vital nature of the Cosmos has been known since an-

cient Greek times. At that time, the cosmos was con-

sidered a living being. To a certain extent, we pre-

scribe these ideas, specifying the presence of a sig-

niﬁcant amount of living matter in the earthly Cos-

mos – ﬂora, fauna, and humanity. The importance of a

specialist’s comprehension of the vitality of the Cos-

mos is an emotional, value, and cognitive prerequi-

site for the preservation of terrestrial ecosystems. At

the anthropological level, this is largely determined

by such a human quality as biophilia, which is love

and goodwill toward living things. Biophilia is an

innate human quality, a characteristic of human na-

ture (Fromm, 1956; Wilson, 1984), the actualization

of which is an important factor in the formation of en-

vironmental awareness (Barbiero and Berto, 2018). In

this aspect, the biophilic trend in architecture (Yaseen

and Mustafa, 2023) and design is interesting.

The cognitive dimension of the Cosmos is re-

vealed through its complex structuredness, system-

aticity, and multidimensionality. That is, both the

structure and the existence of the Cosmos contain

cognitive nature as a special “natural superrational-

ity”. The idea of the cognitive nature of the Cos-

mos, which is revealed through the interaction of the

Earth and humanity, is reﬂected in the concept of a

reasonable Earth shell – the noosphere. The interest

in the spatiality of the Cosmos (in the sense of the

Earth’s Cosmos) and its cognitive nature, as well as its

integrity and systemicity, is a signiﬁcant component

of the development of spatial, critical and systemic

thinking, as well as the formation of anthropospace

consciousness. These cognitive factors are also in-

tellectual prerequisites for the development of the

metacognitive level of consciousness (Yevtuch et al.,

2021a). Signiﬁcant aspects of the metacognitive level

of consciousness are goal setting and the ability of

a person to reﬂect and critically evaluate themselves

and their mental and other capabilities and perspec-

tives. The development of metacognition is an im-

portant aspect of environmental consciousness. This

is due to the fact that in the intellectual dimension of

environmental consciousness, the following are sig-

niﬁcant: goal setting and understanding and critical

evaluation of goals, as well as the ability to determine

the limits of both one’s capabilities and the resources

of the environment. The ability to deﬁne the limits

of one’s capabilities, including intellectual, emotional

and volitional, personal, and to take into account the

resources of the environment is a feature not only of a

competent professional but also of a harmonious and

mature personality with developed intellect.

Cosmos can be perceived and interpreted as a

home and as a relatively complete, safe and com-

fortable world. Such perceptions contextually be-

come conceptual and ideological attitudes in the de-

sign and construction of houses and other architec-

tural structures. Accordingly, in the construction and

arrangement of housing, the idea of space as a har-

monious, comfortable, safe world with the above at-

tributes – systematic, diverse, harmonious, vital, cog-

nitive – is laid down. In the modern world, this idea

of the cognitive nature of the world (Cosmos) is re-

alized in the technologies of the smart home (So-

vacool and Furszyfer Del Rio, 2020) and the smart

city (Ahad et al., 2020), which are energy-efﬁcient

and environmentally oriented architectural structures

that interact closely with the environment. Thanks to

these technologies, there is a deepening of integra-

tion in the system of interaction “Man – Earth Space”.

Ecologically and anthropologically oriented cognitiv-

ity, which is embodied in a smart home as a spatial

anthropo-cosmic phenomenon, is a determining fac-

tor in integration, which is realized through synergies,

mutual complement, interpenetration, and a careful

and ethical attitude towards nature.

As a manifestation of anthropocosmic conscious-

ness, cognitive activity directed to the environment

and represented as a smart home, smart city, and

smart environment becomes a prerequisite for the ef-

fective implementation of a new ecological and global

ethics. The ideas of anthropocosmism and the in-

tellectual potential of anthropocosmic consciousness

have largely determined the global, cosmic and hu-

The Architectural and Artistic Strategy of Ecologization as a Mental-Spatial Way of Realizing the Sustainable Development Goals

175

manistic formats of such social and religious move-

ments as Freemasonry, Buddhism, Taoism, Confu-

cianism, etc., which have an environmental focus and

an orientation towards preserving the Earth. In this as-

pect, the study of Lu and Jover (2019), which presents

a consideration of a Chinese university from the per-

spective of the potential of anthropocosmism, which

is one of the central concepts in Confucian holistic

humanism. Based on the concepts and interpretations

presented above, ecologization, which is traditionally

understood as an anthropo-psychological and socio-

cultural way of realizing the goals of sustainable de-

velopment, is also considered within this methodolog-

ical system as a special anthropocosmic phenomenon

that has a close mutually reinforcing relationship with

architecture and art.

The speciﬁcity of this anthropocosmic conscious-

ness is its integrity, closeness or even “transition”

to the theocratically oriented and/or magical percep-

tion of reality. From the point of view of ecolo-

gization, as a way of realizing the goals of sustain-

able development, we deﬁne it as an actual purposeful

development of environmental consciousness, taking

into account the phenomenon of anthropocosmic con-

sciousness, which is interesting and signiﬁcant, ﬁrst

of all, for its integrity, systematicity, harmony, aes-

theticism, and in essence, originally determined and

existing contextually ethical dimension in the system

of “Human-World” interaction. Human is fascinated

by the grandeur, beauty, sophistication, perfection,

harmony and grandeur of the world. This creates nat-

ural or anthropocosmic prerequisites for harmonious

behavior and a delicate, kind, valuable, moral attitude

towards the environment and the Earth.

Ecologization as a modern cross-cutting systemic

trend integrates many components – educational, ped-

agogical, psychological, ethical, social, cultural, po-

litical, artistic, architectural, philosophical, etc. Let

us consider this in more detail. The determining fac-

tor in this area is pedagogical ecology (Matsunobu,

2017; Klochko et al., 2022; Yevtuch et al., 2021b),

which provides practical, technological and method-

ological support for the implementation of ecological

education for both children and adults (Onopriienko

et al., 2021). In this aspect, the opinion of Bonnett

(2021) about the expediency of human (in the sense

of total) “management” of nature in its traditional for-

mat is important. Our study reﬂects the results of

applying adult ecological education, namely for the

training of physical education teachers. Accordingly,

in the system of pedagogical ecology, the potentials

(knowledge, value, ethical) of pedagogy, psychology,

ecological ethics, ecology, art and humanities in gen-

eral are integrally actualized for the purpose of ecolo-

gization.

Currently, the direction of ecologization of the

philosophy of education is signiﬁcant (Afﬁﬁ et al.,

2017), which is considered as a philosophical and

methodological basis for ecologization. In the philo-

sophical and methodological directions, the develop-

ment of Bonnett’s phenomenological ecology (Bon-

nett, 2019) is important, which is considered as an

important component of ecologization. The ethical

direction of ecologization is represented by ecoethics

and ecologization of the philosophy of education,

within which the idea of “earth ethics” by Joldersma

(2017) is original, revealing the importance of human

responsibility to the planet Earth.

We have developed a telos (in the sense of the

Earth) and an existentially oriented methodology of

ecologization (Yevtuch et al., 2021b), which is es-

sentially close to the idea of “earth ethics” by Jold-

ersma (2017) and the direction of phenomenologi-

cal ecology updated by Bonnett (2019). Accord-

ingly, we have formed a system of methodological

concepts aimed at ecologization: “Tellus-Anthropic

Convergence”, “Good of the Dialogue of Man and

Earth”, “Arete of the Earth”, “Compliance with ac-

tive impact on the Earth”, “Tellus-Anthropic Harmo-

nization”, “Epistrophe of the Earth” (Yevtuch et al.,

2021b).

The use of art can to some extent be considered a

mainstream direction that actively, deeply and expres-

sively affects a person, acting on his or her emotional,

volitional, value and volitional, existential, aesthetic

and ethical spheres. Our development of the ecolo-

gization of the health-preserving competence of phys-

ical education teacher using architecture, including

the actualization of the anthropospace component,

also applies to the use of art. The gender approach

is also actively used in the application of ecologiza-

tion with the use of art. Rodr

ıguez-Labajos and Ray

(2021) identify six ways of gender artistic activism

(or “artivism”).

An important pedagogical and cultural direction

of ecologization is ecomusicology (Gautier, 2016),

which has a certain connection with structuralism

and multinationalism. Matsunobu (2017), based on

the structure of ecomusicology, actualizes the idea of

“ecomusicality”, which is crucial in his pedagogical

system. Porri et al. (2023) actualizes ecomusical in-

ﬂuences in the pedagogical system within the integra-

tive application of transgressive pedagogy and eco-

creative and innovative approaches.

An important contribution to ecologization is real-

ized in ecological architecture and ecodesign. In this

development of ecologization of health-preserving

competence of physical education teacher, architec-

ICHTML 2023 - International Conference on History, Theory and Methodology of Learning

176

tural and artistic aspects together with the idea of

actualization of anthropocosmic consciousness and

aesthetization are leading. At the same time, we

are guided by methodological intentions that can

be schematically represented as a mental movement

and environmentally oriented personal development:

from aesthetic to ethical (“Earth ethics”); from an-

thropocosmic ideas and comprehensions to ecophilic

consciousness.

The formation of ecological discourse is a topical

area of ecologization within which ecopoetics (Mar-

grave, 2019) and geopoetics are important. The value

of geopoetics is primarily in the formation of an in-

tentionality that is directed to the Earth and its land-

scapes, as well as in the actualization of the earthly

world, landscapes, and artifacts that are considered

to have special aesthetic and ethical values. In this

aspect, important is the work of Shabliy (2014), who

reveals the aesthetic and ethical potential of the works

of the Ukrainian classic Taras Shevchenko from a

geopoetic perspective.

The tourism industry creates a certain pressure on

ecosystems. This determines the ideas and experi-

ences of ecologization of tourism as such that are of

particular relevance in our time. In this aspect, the

study of Xu et al. (2022) is important, which proposes

to assess the greening of the tourism industry using

the Driver-Pressure-State-Impact-Response model.

Let’s look at some areas of greening related to reli-

gious traditions. Ecologically oriented ideas, values,

and intentions are present in the doctrines and prac-

tices of world religions: Christianity, Judaism, Islam,

Buddhism, Hinduism, Taoism, Confucianism, as well

as in many polytheistic religious traditions. In this

aspect, the relatively new ﬁeld of ecotheology (Zuc-

caro, 2021), which is being developed in the Catholic

and Protestant traditions, is relevant. It is important to

study interreligious ecotheological practices aimed at

maintaining the integrity of creation and environmen-

tal sustainability (Purnomo, 2022). The deﬁning and

systematic document is the encyclical of Pope Fran-

cis – “Laudato Si”’ (Pihkala, 2018). This encyclical

is dedicated to the preservation of the Earth for all liv-

ing things. The direction of ecotherapy developed in

the Christian tradition is practically oriented (Buzzell,

2020).

The above-mentioned multidirectionality and di-

versity of approaches and ways of ecologization, in

fact, form an epistemological megasystem that per-

meates the vast majority of spheres of human activ-

ity. This points to the vital importance and neces-

sity of transforming modern man into an Ecological

Man, who can preserve and restore earth’s ecosys-

tems, ensuring the sustainable and co-evolutionary

development of humanity and the Earth. The above-

mentioned ways of ecologization, despite their rela-

tive isolation from each other, can be applied and, ac-

cordingly, are already being used integrally, comple-

mentarily and interdependently. Among the above-

mentioned directions and ways of ecologization, the

actualization of the cognitive, value-semantic and aes-

thetic potentials of art, architecture, as well as the ap-

plication of a philosophical and ideological ecolog-

ically oriented understanding of reality, one of the

signiﬁcant variants of which is represented by the

phenomenon of anthropocosmic consciousness, are

particularly important. The above determines the

methodological orientation and expediency of apply-

ing these paths integrally, as having internal deep con-

ceptual, semantic and substantive connections. This

idea of the integrative use of anthropocosmic con-

sciousness, architecture and art for the ecologization

of specialists and the educational process is not sufﬁ-

ciently represented in the scientiﬁc literature.

One of the culturally determined ways of method-

ological understanding of the phenomenology of

anthropocosmic consciousness and the actualiza-

tion of the possibilities of its purposeful disclosure

and development is the ecological and value re-

ﬂection of architecture, presented not only and not

so much as a narrowly professional phenomenon,

but, above all, as an anthropological cultural, socio-

anthropological (M

ullauer-Seichter, 2020), spatial

(Drozdowicz, 2021), psychological, aesthetic, eco-

logical phenomenon (Barber, 2020; Goldberger,

2011; Cole and Hamilton, 2020; Thampanichwat

et al., 2023; Poon, 2020; Zhong et al., 2022). The

cultural and social semiotics of architecture is im-

portant, in particular, as a component of the dis-

course of power (Jasz, 2021). Accordingly, we deﬁne

as an urgent educational, pedagogical and environ-

mental problem the need for purposeful application

of epistemological-value, aesthetic-ethical, aesthetic-

existential and interpretive potentials of the architec-

tural tradition and architectural objects (buildings)

for integrative ecologization and aestheticization of

the educational process and competencies, including

health-preserving A signiﬁcant aspect of this prob-

lem is its development and practical application on

the example of ecologization of the health-preserving

competence of a physical education teacher in the

conditions of postgraduate education. The above-

mentioned aspects of the use of architecture and art,

the fate of the actualization of anthropocosmic con-

sciousness, which is considered as a signiﬁcant com-

ponent and prerequisite for the ecologization of the

cultural and educational space, are not sufﬁciently

covered in the scientiﬁc literature. This, taking

The Architectural and Artistic Strategy of Ecologization as a Mental-Spatial Way of Realizing the Sustainable Development Goals

177

into account the importance of ecologization as a

way to achieve the goals of sustainable development,

presents this research as relevant.

2 SELECTION OF METHODS

AND DIAGNOSTICS

The paper purpose is to develop an architectural and

artistic strategy of ecologization as a mental-spatial

way of realizing the goals of sustainable development

on the example of improving the health-preserving

competence of a physical education teacher.

A system of methods and approaches was used in

the study. The analysis of scientiﬁc literature and eco-

logical, architectural, artistic, aesthetic, ethical, com-

petence, health-preserving (Klochko et al., 2020a),

systemic, anthropological, cultural, pedagogical, re-

ﬂexive, hermeneutic, axiological, eco-ethical (Belar-

dinelli and Pievani, 2023), epistemological, archety-

pal (Erazo Andrade et al., 2022), geopsychological,

psychological, existential (Gosetti-Ferencei, 2022),

ontological, transdisciplinary approaches and meth-

ods.

Concepts were applied: anthropocosmism (Kul-

taieva et al., 2021; Kultaieva and Panchenko, 2022),

sustainable development goals (Guerra et al., 2022),

“Gaia” (Gaia hypothesis) (J. Lovelock) (

Zukauskait

2020), knowledge transfer (I. Nonaka) (Obembe and

Obembe, 2020), existentials (L. Binswager), geopsy-

chology (A. Mindel), ecological education and eco-

logical pedagogy (Su and Zhao, 2023; Corpuz et al.,

2022), care for the Earth (A. Gore Jr.) (Nickerson,

1992), the aesthetics of the surrounding environment

(Brady and Prior, 2020; Slawsky et al., 2022), the idea

of counteracting ecophobic tendencies of conscious-

ness (Klochko et al., 2022), human qualities (A. Pec-

chei) (Facioni and Paura, 2022).

Own methodological developments. The author’s

own methodical concepts were used: “Architectural

and artistic strategy of ecologization” (discussed in

section “3. Results”) and “Questionnaire Fedorets

deﬁnition and actualization of ecologically oriented

anthropocosmic ideas, values and intentions of the

teacher.”

This questionnaire was used to determine the ef-

fectiveness of the application of the “Architectural

and artistic strategy of ecologization”, which was

used to ecologization the teacher’s health-preserving

competence.

“Fedorets questionnaire for the deﬁnition and ac-

tualization of ecologically oriented anthropocosmic

ideas, values and intentions of the teacher”:

1. What is the mental and psychological phe-

nomenon that reﬂects the system, integrity, spa-

tiality, harmony of human interaction with the

world and its unity with the Earth, which is con-

sciously or intuitively applied in the process of

developing and building housing and/or in its ar-

rangement and design in traditional cultures?

1.1. Innovativeness.

1.2. Anthropocosmism.

1.3. Critical thinking.

1.4. Emotional intelligence.

Correct answer: 1.2.

2. In the “Encyclical letter “Laudato Si’” of the Holy

Father Francis: On care for our common home”,

the planet Earth is viewed from a spiritual per-

spective as:

2.1. Home-cosmos.

2.2. An inexhaustible resource.

2.3. The ﬁeld of innovative activity.

2.4. System of industrial landscapes.

Correct answer: 2.1.

3. A person deﬁnes and reveals his existence as spa-

tial by:

3.1. Buying a watch.

3.2. By purchasing a computer.

3.3. By purchasing and arranging a house (housing).

3.4. By buying shares.

Correct answer: 3.3.

4. In order to aestheticize and ecologize the educa-

tional process in the development and improve-

ment of health and movement systems and tech-

nologies of physical culture, we can apply the

ideas of the architectural and artistic style of the

Baroque, among which the following are relevant:

4.1. Formality, informatization, activity, innovative-

ness, etc.

4.2. Lack of cosmicism and mundaneness, anti-

aestheticism, static, disharmony, “seriousness”,

lack of plasticity, ﬂuidity, desacralization, lack

of ethical contexts.

4.3. Cosmism, aestheticism, dynamics, harmony,

playfulness, plasticity, ﬂuidity, virtuosity, de-

tail, sacredness, ethical and aesthetic semantic

contexts, effects of both volatility (“ethereal-

ity”) and eternity.

4.4. Philosophizing, digitalization, technology,

gamiﬁcation, virtualization, etc.

Correct answer: 4.3.

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178

5. In order to aestheticize and ecologize the educa-

tional process in the development and improve-

ment of health and movement systems and physi-

cal culture technologies, we can apply the ideas of

the architectural and artistic style of organic mod-

ernism of Antonio Gaudi, among which the fol-

lowing are relevant:

5.1. Formality, regularity, symmetry.

5.2. Plasticity, playfulness, imitation of living na-

ture (plants, animals, elements).

5.3. Imitation of technical systems, detailing, di-

rectness.

5.4. Informativeness, closedness and security of the

system, technology.

Correct answer: 5.2.

We use the McNemar’s test (Fay, 2020) for di-

chotomous data to conﬁrm that the results of the ques-

tionnaire according to the diagnostic method “Fe-

dorets questionnaire for the deﬁnition and actualiza-

tion of ecologically oriented anthropocosmic ideas,

values and intentions of the teacher” of the experi-

mental group are signiﬁcantly different from the re-

sults of the control group after the experiment. We

also use it to reliably conﬁrm that the control and ex-

perimental groups had equivalent test results before

the start of the implementation of the “Architectural

and artistic strategy of ecologization” strategy in the

educational process.

The null and alternative hypotheses were formu-

lated:

: there is no difference between the test results

of the control group and the experimental group;

: there is a signiﬁcant difference between the

test results of the control group and the experimental

group.

The R programming language was used in the

Posit Cloud (Posit Software, PBC, 2022) environ-

ment to perform calculations according to McNe-

mar’s paired test.

3 RESULTS AND DISCUSSION

Let’s consider this problem using ecological-

anthropological, cultural, existential, anthropocosmic

and pedagogical approaches. Methodologically

understanding this problem can be singled out as a

signiﬁcant spatial aspect. This is due to the fact that

ecology “works” with both spatial and living objects,

and, above all, such a central megaobject is the Earth

as a planet and as a living being (according to the

concept of “Gaia” by (J. Lovelock) (

Zukauskait

2020; da Silva and Tsigaris, 2022). The above is the

“methodological bridge” that reveals the organicity

and appropriateness of the study of spatial objects,

which are, ﬁrst of all, architectural structures as

ecological-anthropological and anthropocultural

phenomena.

Internalization of the symbolism of “Earth-

Cosmos” into the mental reality of a person. In

archaic and traditional cultures, the relationship be-

tween man and the Earth was largely determined by

religious, magical and partially mythologized secu-

lar traditions. One of the central and deﬁning as-

pects of these traditions was a person’s understand-

ing of himself as a being that is an organic part of

the cosmos (the world) (Kultaieva et al., 2021; Kul-

taieva and Panchenko, 2022). The cosmos was pre-

sented as a “native” and eternal home, with dangers

and risks as well as resources. In this way, we actu-

alize the ancient idea of anthropocosmism (Kultaieva

et al., 2021; Kultaieva and Panchenko, 2022) as sig-

niﬁcant for modern ecologization processes.

It is clear that the boundless cosmos became a

home in full when a part of it was isolated, demar-

cated and “alienated” in the process of man’s creation

of his own dwelling. In the process of building and

“getting used” to a new house, a person modeled the

eternal World (Earth Cosmos) in it again (Kultaieva

et al., 2021; Kultaieva and Panchenko, 2022). For ex-

ample, in the dwellings of the vast majority of tradi-

tional cultures, the existence of a central pillar was

typical, which symbolized the World Tree, the Cos-

mic Axis, and other archetypal ideas (Erazo Andrade

et al., 2022). A hearth or a heating device (for ex-

ample, a stove) had a special and, mostly, complex

spatial symbolism. That is, in the dwelling itself, the

World was recreated, “reborn” on a new high-quality

everyday and everyday level. The Earthly World was

created “anew”, which, unlike the real world, was

“cleansed” of the risks, challenges and threats from

which man built his home and “hid” in it. That is,

the real unpredictable world, which is actually both

a system of threats and a “good” irreplaceable re-

source, was reproduced and “born” again. The world

as a reality, “passing” through human consciousness

and activity, was transformed into a “Good Cosmos”,

into the Garden of Eden precisely in the process of

planning and creating housing (and/or its arrange-

ment, design and existence in it). Passing through

the speciﬁed cultural and activity transformations,

the earthly reality, accordingly, became a “human”,

“soft”, “warm” understandable, safe, predictable An-

thropological Cosmos, such that was amenable to

management. As the ancient Romans noted, – Do-

mussua cuigue est tutissimum refugium (Latin) (One’s

The Architectural and Artistic Strategy of Ecologization as a Mental-Spatial Way of Realizing the Sustainable Development Goals

179

own home is a safe shelter for everyone). When cre-

ating a dwelling, a person projected, reproduced the

external macrocosm (”big world”) in the “Home cos-

mos” that protected his “microcosm”.

An additional mental and psychological effect of

building a home was the construction of one’s inner

human Microcosm. The human “I” acquired cosmic-

spatial dimensions forming the inner world of a per-

son as ordered, harmonious, plastic, dynamic, i.e.

somewhat close to the Earth-Cosmos. In general, the

above-described process, which from a psychological

point of view is interiorization, i.e. “transferring the

external reality inwards” into the human conscious-

ness. External reality is transformed into semiotic-

symbolic systems (ﬁrst of all, language), images, al-

gorithms, intentions, values, meanings. Interioriza-

tion forms the inner world of a person through the dis-

closure and reception of external reality as signiﬁcant.

This is done on the basis of certain cultural speciﬁcs.

Aesthetic, ethical, behavioral features and connota-

tions of culture and its unique “aura” thus become the

property and component of the personality and all its

spheres. That is, our inner cosmos is necessarily ﬁlled

with a panorama of symbols and images of the cul-

ture in which we are formed and, accordingly, which

is also ours, another cosmos. And, accordingly, the

home-cosmos as a model of the World-Earth is one of

the central ones that is interiorized. The consideration

of the above-presented aspect of the internalization of

natural reality – the Earth-Cosmos by actualizing the

cultural dimension was carried out on the basis of an-

thropological ideas and the cultural-historical concept

of the psyche.

Home is a system of harmonizing a person and

his relationship with the Earth. The indicated pro-

cess of formation of the inner cosmos of a person

based on the reception of the house as a cosmos con-

tributed to the harmonization of relations between

man and the world. Accordingly, a person became,

primo loco (ﬁrst of all), a sophrosyne person (that

is, a moderate, harmonious person) regardless of the

type of temperament, character, attitudes and life

goals. “Human-Sophrosyne” (sophrosyne, Ancient

Greek: σωφρoσυνη), who is moderate, harmonious,

so that he has common sense and a clear mind, not

clouded by ideologies, represents both the ancient

and, to a large extent, the Ukrainian ideal. We con-

sider a moderate person (harmonious, sophrosyune)

as one who, ﬁrst of all, has a harmonized relation-

ship with the Earth-Cosmos, which, accordingly, is

a psychological prerequisite for the realization of the

goals of sustainable development. In such a “Human-

Sophrosyne” the harmony of the external world, as

well as the harmonious and harmonizing “essence of

Gaia” (the world of the Earth) through internaliza-

tion (the analysis is carried out in accordance with

the cultural-historical theory of the psyche) is trans-

formed into the harmony of the individual, and into

the real existing “sustainable (harmonious) develop-

ment” of the individual, cultures and social groups.

As indicated, the reception and “unfolding” of har-

mony in the soul occurs through building one’s home

in the real world and, “in parallel”, in the human

mind. That is, “Home-cosmos” is our human way of

harmonizing relations with ourselves and the World-

Earth, corresponding to human nature.

Existential aspect of the problems of the house. A

person is a being who has the ability to experience

and live his existence (to be in it and to be it), that

is, to exist. Our being is also “being with the Earth”,

which, in fact, “includes” the dimension of our exis-

tence. Earth as space, as reality, as being in us and

with us. Accordingly, in order to clarify and expand

the deep psychological meanings of the House, we

interpret the presented visions of the earthly house-

Cosmos from the standpoint of existential psychol-

ogy in the system of fundamental concepts of which

there are existentials (existentials are formally sepa-

rated but, at the same time, signiﬁcant fragments of

our existence). Existentials of space, corporeality (it

is understood also spatially, or more precisely spatio-

temporally), time, etc. are distinguished. The spec-

iﬁed existentials of space and time exist in the sys-

tem of others, namely, together with the existentials of

care and love (Heart), harmony, etc. Accordingly, we

interpret the existential spatiality in the context of the

manifestation “through them” not only of human, but

also as the disclosure of the existence of the Earth as

a planet and a living entity, as a unique landscape (re-

member those dear “our” landscapes that “live” in us

and always with by us). Thus, our interpretation of the

spatial-existential dimension includes earthly conno-

tations, which is transformed into the phenomenology

of existential space. Accordingly, time as such is in

fact Earthly time, which without limits passes into our

existential temporality. Thus, in the system of our in-

ner being, both human and earthly dimensions merge

and exist relatively separately in their spatial, tempo-

ral, and vital formats. That is, humans are anthro-

pogeographic beings (we recall the idea of “anthro-

pogeography” by Friedrich Ratzel). Therefore, even

from a deeply intrinsic position, Home, Home-Earth

are deeply rooted in our existence, or rather, they have

always existed there.

The existential of the House or, as we understand

it, the House-Earth and the existential of love and the

existential of care, being in the same “plane”, form

one essential integrity. Thus, in the system of existen-

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tially oriented understandings, Home and Earth are

what is not only outside of us, but also what is inside

us, in our being, and this is ourselves, this is our share.

Integrative understanding of the human home as

an earthly anthropocosm in the context of ecologiza-

tion and health preservation process. Summariz-

ing, it can be noted that a person’s home (Barber,

2020; Goldberger, 2011) is not only a “place of res-

idence”, but also a system formed on the basis of a

special “anthropo-terrestrial integration and the for-

mation of a special integrity” of phenomena of vari-

ous nature: anthropological, social, mythological, ex-

istential, earthly, cosmic, symbolic, spiritual. Thus,

the human home includes the Earth-Cosmos trans-

formed both: 1) into the building itself and into –

2) a Semiotic-symbolic-ﬁgurative system, the sum

of certain stereotypes, myths, scenarios of behav-

ior, attitudes that collectively form the person him-

self and his inner world; 3) to culture; 4) into the

human Umwelt (Klochko et al., 2020b), in which

we distinguish the dimensions of House-Space-Earth

and Earth-Space (”Great House”); 5) into the sys-

tem of harmonizing relations: a person with him-

self (reﬂexive and harmonizing aspect), a person and

the Earth as a Great House (Cosmos), between peo-

ple in society; 6) the projection of harmonious in-

teractions into the future and the past – a cultur-

ally determined harmonious attitude to the future as

the future of Earth and human, that is, compatible,

co-evolutionary. The methodological and worldview

interpretations and understanding of the house as a

special earthly anthropocosm, which not only “sur-

rounds” but also forms a person and which is simul-

taneously signiﬁcant in his mental reality, represents

architecture (Barber, 2020; Goldberger, 2011; Manu-

rung et al., 2022; M

ullauer-Seichter, 2020; Drozdow-

icz, 2021; Cole and Hamilton, 2020; Thampanichwat

et al., 2023; Poon, 2020; Zhong et al., 2022; Jasz,

2021) as a special anthropological-spatial sphere and

as art. Accordingly, the ecological value reﬂection

of the architectural tradition can be purposefully ap-

plied for: ecologization of education; development

and preservation of health; the formation of a devel-

oped moderate person – Homo Ecologicus (Latin),

in which ecophilic tendencies of consciousness are

present; transformation of crops into ecophiles.

For the purpose of environmentalization of edu-

cation, which includes environmentalization of the

health-preserving competence of the physical edu-

cation teacher, as well as for the development and

preservation of psychological and spiritual health in

the educational process, we use presentations of ar-

chitectural structures and ecologically and health-

preserving oriented narratives (stories) about them.

Accordingly, environmentalization, which is imple-

mented by actualizing knowledge of architecture, is

carried out in relation to the aestheticization of the

educational process. For this, presentations of works

of art and architecture are used. Images of archi-

tectural structures are also included in our “Epistro-

phe of the Earth” (Yevtuch et al., 2021b) technique.

“Architecture as frozen music”, according to the def-

inition of Le Corbusier, which carries the boundless

spirit and the majestic eternal image of Gaia-Mother

(Mother-Earth), is aimed at revealing the manifesta-

tion of human nature in the form of kindness directed

to its earthly essence and to the Earth itself. That is,

we are talking about the Epistrophe of the Earth (Yev-

tuch et al., 2021b) as an eternal descent to the Earth as

a great soul and a living being, which, ﬁrst of all, must

take place in the souls of people. This is the spiritual

revolution that Aurelio Peccei spoke about (Facioni

and Paura, 2022). On the basis of an ecological and

valuable understanding of anthropocosmic ideas, ar-

chitectural and artistic traditions, we are forming the

“Architectural and Artistic Strategy of ecologization”

as one of the deﬁning trends in the development of

ecophilic consciousness.

An important source of aestheticization, ecol-

ogization, and axiologisation in education, imple-

mented integratively, is the application of knowledge

about certain architectural and artistic styles and tradi-

tions. Ecological and anthropological, value and aes-

thetic analysis of relevant author’s styles and unique

works of certain creators is also signiﬁcant. In this

ecologically oriented pedagogical system, we turn

to the disclosure of the ecological, creative, axio-

logical, aesthetic, ethical, anthropological, cultural,

harmonizing potentials of such styles as baroque,

Ukrainian baroque, Ukrainian folk architecture, eco-

architecture, eco-design, as well as the work of the

classics of Antonio Gaudi, etc. We will brieﬂy present

the indicated areas

Ecological and valuable reﬂection of architecture

and baroque style. Baroque is not only an architec-

tural style or an aesthetic system. Baroque is a wider

and deeper socio-cultural and artistic phenomenon

(Jasz, 2021). It can be considered as a special world-

view, a special culture, a speciﬁc style of thinking,

reﬂection, interpretation, etc. Baroque as a style ex-

tends to all art and life. We can also talk about the

phenomenon of the “Baroque Human”, who is re-

ﬁned, kind, playful, creative, aesthetic, humane, free,

intelligent, capable of rising to his spiritual heights.

Ukrainian national character, as well as Ukrainian

culture and architecture, in their essence, are baroque

or can be represented in baroque symbols and images.

This luxurious style, which reﬂects the greatness of

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181

the cosmos, its diversity with “surplus”, is close to

Ukrainians (Cherkes et al., 2020). Accordingly, at

one time Ukraine actively prescribed and developed

it. This style was initiated by G. L. Bernini (1598–

1680) and developed by the classics of the Renais-

sance.

This style is interesting in that it probably most

fully reﬂects the idea of a harmonious, balanced, ma-

jestic and, at the same time, dynamic, plastic, ﬂuid,

playful and living Cosmos (World), ﬁlled with Spirit

and Light. In Baroque, there is an attempt to de-

pict the diversity and richness of the world, the great-

ness of the Earth, the elements, and the forces of na-

ture (ﬁgure 1). It reﬂects the spirit of diversity and

effectively synthesizes architecture and art. In fact,

the baroque represents an attempt in art to “recreate”

the worlds created by God, including the earthly and

heavenly. At one time, this style was ofﬁcially recog-

nized by the Catholic Church as one that corresponds

to the ideas and values of Christianity and reﬂects the

majestic “shining” world structure, its hierarchy, the

music of the spheres, the majesty of the Creator.

Figure 1: Trevi Fountain (ital. Fontana di Trevi) in baroque

style (photo taken by the author).

The construction of buildings in this style required

signiﬁcant material resources and artists with a high

level of training and real talents. It is clear that it is

cheap and simply impossible to model a complex ma-

jestic world. In this style, there is a play of forms, a

play of light, and essentially virtual worlds are cre-

ated. It is luxurious, multidimensional, multifaceted,

polysemantic, polyontological, exquisite and harmo-

nious.

In the context of ecologization (Kultaieva et al.,

2021; Kultaieva and Panchenko, 2022; Barber, 2020)

this style is relevant for the aesthetic and valuable un-

derstanding of the planet Earth, its landscapes, and

biodiversity. It, perhaps not the best, reﬂects the unity,

dynamic interaction and co-evolution of the earthly,

human, and divine. Despite the often massive and

large volume of buildings in this style, the size of the

building is not as signiﬁcant as in other areas of ar-

chitecture. What is important is the luxurious internal

and external representation of the world formed by the

Creator. This style, in fact, models the “living” space

of the earth, landscapes and its earthly and heavenly

Cosmos-world (Kultaieva et al., 2021; Kultaieva and

Panchenko, 2022; Barber, 2020). Baroque is imbued

with optimism, vitality, ethereality, playfulness, per-

spective, harmony.

Ukrainian folk architecture as a representation of

ecological culture and ecophility of the people and

its anthropocosmism. Ukrainian folk architecture re-

ﬂects the indomitable and, at the same time, bal-

anced, cheerful and active nature of the people, its dy-

namism, contemplativeness, emotionality, unity with

landscapes, sense of measure and harmony (Cherkes

et al., 2020). The Ukrainian house, regardless of

the region and the material, which is mainly clay or

wood, is a special earthly cosmos in which, on a sym-

bolic level, the spiritual worlds and heavens are rep-

resented. In the Ukrainian house, various materials

were uniquely and harmoniously combined, which

created a special harmony and peace. The house was

originally formed as one that organically integrated

into the landscape, taking into account the occurrence

of underground water and ideas and practical under-

standings about favorable and not unfavorable places

for construction. The idea of purity manifested in

white color was relevant. The hut was traditionally

whitewashed twice a year and thus renewed and en-

livened. The bright design, in which the cosmogony

and stylized ﬂora and fauna are reﬂected, gave a spe-

cial representative, expressive color to the dwelling,

emphasizing the liveliness, playfulness, dynamism of

the whole world “in miniature”. The house is ﬁlled

with human spirit, warmth, life and goodness thanks

to the use of towels, carpets, paintings, and dishes. At

the same time, there was a spirit of measure and har-

mony in everything. Ukrainians, namely folk crafts-

men, experimented a lot with form and materials.

Both earthly and heavenly Cosmos and Spirit

are fully reﬂected in the folk sacral architecture,

which, according to its spirit, “gravitates” towards the

baroque in its plasticity, expressiveness, sophistica-

tion, as in the Ukrainian house. Modeling ﬂowing

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182

spaces ﬁlled with “light-spirit” is relevant.

Antonio Gaudi’s organic modernism as a mani-

festation of “ecological spirituality”, ecological aes-

thetics and the Spirit of Gaia. The work of the out-

standing Spanish architect Antonio Gaudi (ﬁgure 2)

(Avil

es, 2021; Ramzy, 2022), who was canonized by

the Catholic Church as a saint, we are primarily in-

terested in the unique potential of anthropocosmism,

sophistication, spirituality and aestheticism.

The architect said that he continued the Gothic tra-

dition. He was one of the ﬁrst to use organic forms in

architectural creativity. The indicated use of organic

forms was not only copying, it was, ﬁrst of all, con-

ceptualization, stylization, transformation, the result

of which was an attempt to understand and represent

the essence of the idea, the value and meaning of the

“source phenomenon” (for example, a ﬂower), on the

basis of which the architectural form was developed.

The work of the American architect Frank Lloyd

Wright (Vaughan and Ostwald, 2022) is relevant for

understanding the unity of the human dwelling and

the Earth and, accordingly, Human and Gaia.

His unique “Fallingwater” in Pennsylvania shows

the “ﬂow” and “interaction” of land forms, landscape

and spaces of the house. In fact, it is a “game” of

two worlds – the earthly world and the world of a per-

son’s home (ﬁgure 3). Concluding the consideration

of the “Architectural and Artistic Strategy of ecolo-

gization”, we recall the ancient wisdom expressed by

Cicero – Nullus est locus domestica sede jucundior

(Latin) (There is no place nicer than the native home).

3.1 Experimental study

To determine the dynamics of the actualization of

anthropocosmic consciousness as a signiﬁcant com-

ponent of the ecologization of the health-preserving

competence of the physical education teacher in the

educational process of professional development in

the conditions of postgraduate education, the “Archi-

tectural and artistic strategy of ecologization” tech-

nique was applied. The analysis of training results

was carried out with the help of the “Fedorets ques-

tionnaire for the deﬁnition and actualization of eco-

logically oriented anthropocosmic ideas, values and

intentions of the teacher” (see section “Selection of

methods and diagnostics”).

816 physical education teachers took part in the

study, of which 411 were in the experimental group,

and 405 were in the control group, the research was

conducted in 2017–2021. The experimental study

was conducted in Ukraine in 9 institutions of higher

education: Zhytomyr Regional Institute of Postgrad-

uate Pedagogical Education, Drohobych State Ped-

agogical University of Ivan Franko, Zaporizhzhia

Regional Institute of Continuing Pedagogical Ed-

ucation, Chernihiv Regional Postgraduate Institute

of Postgraduate Pedagogical Education named after

K. D. Ushinsky, Mykolaiv Regional Institute of Post-

graduate Pedagogical Education, Donetsk Regional

Institute of Postgraduate Teacher Education, Kherson

Academy of Continuing Education, Sumy Regional

Institute of Postgraduate Pedagogical Education, Lviv

Regional Institute of Postgraduate Pedagogical Edu-

cation.

As a result of the questionnaire aimed at determin-

ing the dynamics of the actualization of anthropocos-

mic consciousness as a signiﬁcant component of the

ecologization of the health-preserving competence of

the physical education teacher, the following results

were obtained: the number of correct answers of the

teachers of the control group before the experiment is

43% (ﬁgure 4), and after the experiment – 47% (ﬁg-

ure 5); the number of correct answers of the teachers

of the experimental group before the experiment was

46% (ﬁgure 6) and after the experiment – 93% (ﬁg-

ure 7).

We will use McNemar’s test to conﬁrm that be-

fore the start of the implementation of the “Architec-

tural and artistic strategy of ecologization” strategy in

the educational process, the results of the question-

naire according to the diagnostic method “The Fe-

dorets Questionnaire for the deﬁnition and actualiza-

tion of ecologically oriented anthropocosmic ideas,

values and intentions of the teacher” of the control

group were not differ signiﬁcantly to the results of the

experimental group. For this purpose, in the Posit

Cloud environment, we will use the mcnemar.test()

function to calculate McNemar’s test statistics for the

data of the control and experimental groups.

In the process of checking the test results of the

control group and the experimental group before the

start of the implementation of the “Architectural and

artistic strategy of ecologization” strategy in the ed-

ucational process, was obtained the McNemar’s test

statistic:

McNemar’s Chi-squared test

chi-squared=1.0309,

df=1,

p-value=0.3099.

Consequently, the calculated value of χ

=1.0309

is less than the theoretical value of χ

=3.8 at the level

of signiﬁcance a=0.05 (χ

≤ χ

), and the p-value is

greater than 0.05 at the level of signiﬁcance a=0.05

(p>0.05). Therefore, we accept the hypothesis X

that

there is no difference between the test results of the

control group and the experimental group.

In the process of checking the test results of the

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183

Figure 2: Plant-shaped columns in the temple “Sagrada Familia” (”Holy Family”) in Barcelona (Spain) (Sagrada Fam

ılia,

2023), architect Antonio Gaud

ı.

Figure 3: Kaufman’s residence “Fallingwater” – a house designed in 1935 by the famous American architect Frank Lloyd

Wright (1867–1959) (Fallingwater, 2023).

control group and the experimental group after the

implementation of the “Architectural and artistic strat-

egy of ecologization” strategy in the educational pro-

cess, was obtained the McNemar’s test statistic:

McNemar’s Chi-squared test

chi-squared=28.167,

df=1,

p-value=1.113e-07.

Consequently, the calculated value of χ

=28.167

is greater than the theoretical value of χ

=3.8 at the

level of signiﬁcance a=0.05 (χ

> χ

), and the p-value

is less than 0.05 (p<0.05). Therefore, we reject the

hypothesis X

and accept the hypothesis X

that there

is a signiﬁcant difference between the test results of

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184

correct answers

wrong answers

answers

percentages

Figure 4: The results of a questionnaire aimed at deter-

mining the dynamics of the actualization of anthropocos-

mic consciousness as a signiﬁcant component of the ecol-

ogization of the health-preserving competence of the phys-

ical education teacher in the control group (the diagnostic

technique “Fedorets questionnaire for the deﬁnition and ac-

tualization of ecologically oriented anthropocosmic ideas,

values and intentions of the teacher” was used), before the

experiment.

correct answers

wrong answers

answers

percentages

Figure 5: The results of a questionnaire aimed at deter-

mining the dynamics of the actualization of anthropocos-

mic consciousness as a signiﬁcant component of the ecol-

ogization of the health-preserving competence of the phys-

ical education teacher in the control group (the diagnostic

technique “Fedorets questionnaire for the deﬁnition and ac-

tualization of ecologically oriented anthropocosmic ideas,

values and intentions of the teacher” was used), after the

experiment.

the control group and the experimental group.

Thus, the positive dynamics of the results of

the implementation of the “Architectural and artistic

strategy of ecologization” strategy in the educational

process as a component of the ecologization of the

health-preserving competence of the physical educa-

tion teacher have been determined.

Conceptually and methodologically, this study is

formed within the framework of the paradigm of eco-

logical pedagogy (Onopriienko et al., 2021; Yevtuch

et al., 2021b), which includes a value reﬂection on the

ideas of phenomenological ecology (Bonnett, 2019)

and the ecologization of educational philosophy (Af-

correct answers

wrong answers

answers

percentages

Figure 6: The results of a questionnaire aimed at deter-

mining the dynamics of the actualization of anthropocosmic

consciousness as a signiﬁcant component of the ecologiza-

tion of the health-preserving competence of the physical ed-

ucation teacher in the experimental group (the diagnostic

technique “Fedorets questionnaire for the deﬁnition and ac-

tualization of ecologically oriented anthropocosmic ideas,

values and intentions of the teacher” was applied), before

the experiment.

correct answers

wrong answers

100

answers

percentages

Figure 7: The results of a questionnaire aimed at deter-

mining the dynamics of the actualization of anthropocosmic

consciousness as a signiﬁcant component of the ecologiza-

tion of the health-preserving competence of the physical ed-

ucation teacher in the experimental group (the diagnostic

technique “Fedorets questionnaire for the deﬁnition and ac-

tualization of ecologically oriented anthropocosmic ideas,

values and intentions of the teacher” was applied), after the

experiment.

ﬁﬁ et al., 2017). In contrast to the above authors,

the format of ecologization developed by us includes

the active and integrative use of existential, psycho-

logical, aesthetic, anthropological, systemic, artistic

approaches, as well as the use of anthropological,

value and methodological potentials of the ancient

Greek cultural and educational system of paideia (an-

cient Greek παιδεια) (Yevtuch et al., 2021b). The

socio-cultural and psychological orientation of our

approaches to greening is the application of the ideas

of ecophilic and ecophobic orientation of conscious-

ness (Klochko et al., 2022). The mainstream way of

ecologization in this pedagogical system is the use of

The Architectural and Artistic Strategy of Ecologization as a Mental-Spatial Way of Realizing the Sustainable Development Goals

185

architecture as a spatial phenomenon integrally with

the use of ﬁne arts (viewing reproductions of paint-

ings), which is presented as an artistic way of com-

prehending the greatness and harmony of the world

and actualizing anthropocosmic consciousness. The

choice of these spatially oriented approaches is due to

the “spatial” speciﬁcity of pedagogical inﬂuences on

physical education teacher, which are consistent with

motor activity, which is the basis of the professional

activity of these specialists. It is clear that motor ac-

tivity also has a distinct spatial dimension. In our

pedagogical practices of ecologization, we also use

ecopoetics (Margrave, 2019) and geopoetics (Shabliy,

2014), as well as ecologically oriented narratives.

This study is based on the methodological basis of

previous research and, in fact, is their further devel-

opment and practical implementation. The methodol-

ogy integrally applied a system of approaches, among

which the most important were competence-based

health, anthropological, geopsychological, ethical,

psychological, and existential. The concepts of “Car-

ing for the Earth” (Gore, 2000), noosphere, “Gaia”

(Lovelock, 2010) were also applied, as well as the

cognitive and ethical and value potential of the an-

cient Greek cultural and educational system of paideia

(ancient Greek παιδεια) (Yevtuch et al., 2021b). The

concepts aimed at ecologization and, accordingly, the

development of an ecophilic person of the future –

Homo Ekologicus – were developed. These ecolog-

ical concepts, which are tellus (in the sense of the

Earth) and anthropologically oriented, in their total-

ity represent a special “eco-cognitive-ethical-value”

system: “Tellus-Anthropic Convergence”, “Good of

the Dialogue of Man and Earth”, “Arete of Earth”,

“Compliance with Active Impact on Earth”, “Tellus-

Anthropic Harmonization”, “Earth Epistrophe” (Yev-

tuch et al., 2021b).

The concepts of “Tellus-Anthropic Convergence”

and “Good of the Dialogue of Man and Earth” are

considered as methodological intentions and practical

attitudes that reﬂect the idea of the need for close co-

evolutionary and dialogical interaction between man

and humanity with the Earth, including the restora-

tion of a value-based and careful attitude towards the

planet as an integral ecosystem and individual ecosys-

tems. The concept of “Arete of Earth” presents the

idea of developing human ecophilicity, which is con-

sidered as a charity – arete (ancient Greek αρετη –

charity, beneﬁts, virtue). The concept of “Tellus-

Anthropic Harmonization” clariﬁes and speciﬁes the

interaction in the Human-Earth system as one that

should be formed on the basis of harmony, which

is accordingly projected onto the personality itself.

Accordingly, it is recommended to develop the Hel-

lenistic phenomenon of sophrosyne (ancient Greek

σωφρoσυνη – prudence, discretion, common sense,

moderation, “pure mind”), which is a system of be-

havioral stereotypes and a set of cognitive and charac-

teristic features that generally determine harmonious,

balanced, reasonable human behavior. In an ecologi-

cally oriented interpretation, we consider Sophrosyne

as the behavioral and characterological basis of Homo

Ecologicus. We have conducted research on ecophilic

and ecophobic tendencies of consciousness (Klochko

et al., 2022) as mental and behavioral characteristics

that integrally reﬂect the orientation of the individual

and his or her ecological orientation and the presence

of biophilia. The methodological ideas used in the

study of ecophobic tendencies of consciousness were

also applied in the study of the architectural and artis-

tic strategy of ecologization as a mental-spatial way

of realizing the sustainable development goals.

4 CONCLUSION

Based on the integrative and ecologically oriented use

of the ideas of anthropocosmism, the concept of sus-

tainable development and the traditions of architec-

ture and art, the “Architectural and artistic strategy

of ecologization” was formed, which is a method of

ecologization and aestheticization of the cultural and

educational space and competencies. The application

of the speciﬁed methodology is given on the example

of environmentalization and aestheticization of the

health-preserving competence of a physical education

teacher in the conditions of postgraduate education.

Making it more speciﬁc, we note that this technique

is primarily aimed at improving the anthropocultural

component of the speciﬁed competence. The pe-

culiarity of the anthropocultural component of the

health-preserving competence of a physical education

teacher is that in his meaningful and value-semantic

systems, ecological and anthropocultural (including

aesthetic, motor, etc.) problems are considered as

central, system-organizing, complementary, harmo-

nizing. That is, within the framework of the anthro-

pocultural component, the unity of Man and the Earth

existing in ecophilic archaic and traditional cultures is

restored through the actualization of anthropocosmic

consciousness. Accordingly, an ecologically oriented

understanding of culture is actualized and developed:

as an ecophilic human environment, as an ecologi-

cally acceptable way of being, as a harmonious ex-

istence based on the deployment of the concept of

sustainable development. “Architectural and artistic

strategy of ecologization” is aimed at realizing the

goals of sustainable development. First of all, this

ICHTML 2023 - International Conference on History, Theory and Methodology of Learning

186

strategy contributes to the implementation of “Goal

3. Good health and well-being”, “Goal 4. Quality

education” and “Goal 11. Sustainable cities and com-

munities”.

Anthropocosmic consciousness includes a sys-

tematic and holistic perception of the world as a

home, and the interpretation of the home as a projec-

tion of the earthly Cosmos. Accordingly, the presence

of anthropocosmic consciousness in a person is con-

sidered as a personal-psychological and socio-cultural

prerequisite for the effective environmentalization of

the cultural and educational space, competencies (in

this study, health-preserving competence) and the

socio-cultural sphere as a whole. The architectural

tradition is the direction in the system of founding

ideas that has anthropocosmic aspects. In many cases,

the architect develops a housing project as a model of

space, which is ordered, harmonious, aestheticized.

The same construction of housing based on anthro-

pocosmic intentions and ideas about the home as a

small cosmos was carried out in archaic and tradi-

tional cultures. We consider anthropocosm as such

a phenomenon that is inherent in human nature as

well as in the vast majority of cultures. Therefore,

it is important to actualize it as a signiﬁcant psycho-

logical and cultural component of environmentaliza-

tion. Accordingly, through familiarization with archi-

tecture as an art that creates a second “architectural

reality”, a “new cosmos” for man, opportunities are

revealed for the actualization of both the potentials

of anthropocosmism and aesthetics, which we con-

sider as psychological and anthropocultural prerequi-

sites and foundations of environmentalization.

“Architectural and artistic strategy of ecologiza-

tion” includes an introduction to some architectural

and artistic styles and reproductions and videos of

signiﬁcant architectural works (buildings, interiors,

parks, etc.). In the process of greening the health-

preserving competence of the physical education

teacher, the issue of reception of ideas signiﬁcant for

certain architectural and artistic styles, which can be

applied to organize the motor activity of students and

preserve their health, is considered.

For example, the idea of harmony, as one of the

determining factors in the existence of the world and

man, and which is the basis of both the baroque style

and the trend of sustainable development, can be ap-

plied to improve the organization of motor activity,

preserve health, and improve the educational process

in as a whole The idea of harmony traditionally in-

cludes: the concept of measure in relation to the

purpose of physical exertion; actualization of beauty,

grace and plasticity in motor actions; determines re-

ﬁned, humane, delicate high relations and speciﬁcs

of communication of participants in the educational

process, etc. Pedagogical and valuable reﬂection of

exquisite architectural works enables the teacher of

physical culture not only to understand but also to feel

harmony as embodied in real architectural objects and

objectiﬁed ideas, as an aesthetic spatial phenomenon,

and not only to consider harmony as a formal abstract

concept. Baroque, as an anthropocosmic and theocos-

mic style in its essence, is characterized by harmony

not only and not so much as statics, but as dynamics,

which, accordingly, can be applied in the organization

of motor activity. Such aspects as friskiness, the abil-

ity to create spatial illusions, carnival elements, re-

ﬁnement, aristocracy are of particular interest for the

transformation of baroque ideas into the educational

process. The baroque interpretation of health is exis-

tentially oriented, namely as the fullness and harmony

of life, its friskiness, fullness of events, multidimen-

sionality, activity, self-realization, existence as Homo

Estetikus. Thus, on the example of the application of

the baroque architectural and artistic style for environ-

mentalization and aestheticization, operationalization

(transformation of theoretical provisions into practice

and technology) and transfer (in the sense of recep-

tion, transfer, adaptation, concretization) of ideas, val-

ues, meanings, images, contents of the speciﬁed style

in educational practices of health preservation and or-

ganization of motor activity.

The analysis of the results of the training of phys-

ical education teachers in the conditions of postgrad-

uate education using the “Architectural and artistic

strategy of ecologization” was carried out using the

“Fedorets questionnaire for the deﬁnition and ac-

tualization of ecologically oriented anthropocosmic

ideas, values and intentions of the teacher”. In the ex-

perimental group, a positive dynamic of educational

results is observed. In this group, there is an increase

in positive responses by 47% (before the experiment it

was 46%, after it became 93%). In the control group,

the dynamics is insigniﬁcant – 4% (before the experi-

ment it was – 43%, after it became – 47%).

Using the example of “Architectural and artistic

strategy of ecologization”, we represent a humanisti-

cally oriented idea of soft ecologization. The essence

of soft ecologization consists in the primary and

dominant application of humanitarian (psychologi-

cal, social, pedagogical) methodologies, techniques

and technologies as system-organizing and determin-

ing factors in the development of environmental con-

sciousness and in the formation of the person of the

future – Homo Ekologicus. That is, not so much legal

and administrative and other (hard) inﬂuences should

be leading and determining, but a system of soft, hu-

mane, human-centered inﬂuences. Soft ecologization

The Architectural and Artistic Strategy of Ecologization as a Mental-Spatial Way of Realizing the Sustainable Development Goals

187

is aimed, ﬁrst of all, at the formation of ecophilic hu-

man qualities (according to Peccei (1977)) on the ba-

sis of revealing the best manifestations of human na-

ture (aestheticism, kindness, mercy, biophilia) and by

actualizing internal motivation, and not through the

threat of punishments and restrictions.

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