A New York Times Magazine article Is There an Ecological Unconscious? discusses ecopyschology:

In Albrecht’s view, the residents of the Upper Hunter were suffering not just from the strain of living in difficult conditions but also from something more fundamental: a hitherto unrecognized psychological condition. In a 2004 essay, he coined a term to describe it: “solastalgia,” a combination of the Latin word solacium (comfort) and the Greek root –algia (pain), which he defined as “the pain experienced when there is recognition that the place where one resides and that one loves is under immediate assault . . . a form of homesickness one gets when one is still at ‘home.’ ”

… “Soliphilia” describes a psychological foundation for sustainability that seems to depend on already having the values that make sustainability possible: the residents of the Cape to Cape might have a “sense of interconnectedness,” but how do the rest of us gain, or regain, that sense?

At present, ecopsychology seems to be struggling with this question. Philosophically, the field depends on an ideal of ecological awareness or communion against which deficits can then be measured. And so it often seems to rest on assuming as true what it is trying to prove to be true: being mentally healthy requires being ecologically attuned, but being ecologically attuned requires being mentally healthy. And yet, in its ongoing effort to gain legitimacy, ecopsychology is at least looking for ways to establish standards. Recently, The American Psychologist, the journal of the American Psychological Association, invited the members of the organization’s climate-change task force to submit individual papers; Thomas Doherty is taking the opportunity to develop his categorization of responses to environmental problems. His model, which he showed me an early draft of, makes distinctions that are bound to be controversial: at the pathological end of the spectrum, for example, after psychotic delusions, he places “frank denial” of environmental issues. The most telling feature of the model, however, may be how strongly it equates mental health with the impulse to “promote connection with nature” — in other words, with a deeply ingrained ecological outlook. Critics would likely point out that ecopsychologists smuggle a worldview into what should be the value-neutral realm of therapy. Supporters would likely reply that, like Bateson, ecopsychologists are not sneaking in values but correcting a fundamental error in how we conceive of the mind: to understand what it is to be whole, we must first explain what is broken.