 Because of the cold, we must decide upon sources of heat for our houses, design and create appropriate clothing (for each of the seasons and conditions), seek proper ventilation, defend ourselves and our houses against special conditions (floods, monsoon rains, typhoons, tornadoes, earthquakes, volcanic eruptions, tsunamis, etc.), counteract excessive humidity in some way, and we must learn how to grow our food and eat in ways compatible with the climatic conditions, and our capabilities of farming and gathering. We apprehend ourselves in climate, revealing ourselves to ourselves as both social and historical beings. Here is the crux of Watsuji’s insight, and of his criticism of Heidegger’s Sein und Zeit: to emphasize our being in time is “to discover human existence on the level only of individual consciousness” (Watsuji 1961, 9). As temporal beings, we can exist alone, in isolative reflection. On the other hand, if we recognize the ‘dual character’ of human beings as existing in both time and space, as both individuals and social beings, “then it is immediately clear that space must be regarded as linked with time” (Watsuji 1961, 9). Space is inextricably linked with time, and the individual and social aspects of ourselves are inextricably linked as well, and our history and culture are linked to our climate. And while change is constant, and hence all structures are continuously evolving, this evolution is inextricably linked to our history, traditions, and cultural forms of expression. We discover ourselves in climate, and it is because of climate that we have come to express ourselves as we have: “climate…is the agent by which human life is objectivised” (Watsuji 1961, 14). In order to more faithfully convey Watsuji’s notion of fūdo, Augustin Berque suggests “milieu” as a more preferable translation than climate. Milieu more accurately captures the mutual co-constituting at the heart of fūdo. For Watsuji, the notion of fūdo is supposed to suggest that the spatial, environmental, and collective aspects of human existence are all intertwined (Berque, 1994, 498).