 By contrast to the focus on wild places, relatively little attention has been paid to the built environment, although this is the one in which most people spend most of their time. In post-war Britain, for example, cheaply constructed new housing developments were often poor replacements for traditional communities. They have been associated with lower amounts of social interaction and increased crime compared with the earlier situation. The destruction of highly functional high-density traditional housing, indeed, might be compared with the destruction of highly diverse ecosystems and biotic communities. Likewise, the loss of the world’s huge diversity of natural languages has been mourned by many, not just professionals with an interest in linguistics. Urban and linguistic environments are just two of the many “places” inhabited by humans. Some philosophical theories about natural environments and objects have potential to be extended to cover built environments and non-natural objects of several sorts (see King 2000, Light 2001, Palmer 2003, while Fox 2007 aims to include both built and natural environments in the scope of a single ethical theory). Certainly there are many parallels between natural and artificial domains: for example, many of the conceptual problems involved in discussing the restoration of natural objects such as landscapes and ecosystems also appear in the parallel context of restoring human-made objects such as buildings and works of art (Vogel 2015).