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A Ecologia Divina é um conceito que surge da intersecção entre a espiritualidade e a consciência ambiental, propondo uma visão holística da criação. Sabemos que não há nenhuma passagem bíblica explícita sobre o tema, mas o cuidado divino com sua criação nos leva a pensar e repensar que somos responsáveis pelo cuidado com a mãe Terra. Este termo reflete a compreensão de que Deus está intimamente ligado à natureza e que todas as criaturas têm um propósito e um valor intrínsecos. A Palavra de Deus nos oferece princípios básicos de cuidados e carinho com a natureza, Na perspectiva da Ecologia Divina, o mundo natural não é apenas um recurso a ser explorado, mas uma expressão do amor e da sabedoria divina. A espiritualidade nos introduz conceitos de vivermos “numa dinâmica profunda da vida” no sentido de nos complementarmos um a partir do outro (BOFF, 1993, pg., 138). A Ecologia Divina enfatiza a interconexão entre todos os seres vivos e o ambiente. Cada elemento da criação, desde as montanhas até os pequenos insetos, desempenha um papel importante no equilíbrio do ecossistema. Essa visão nos convida a reconhecer que nossas ações têm consequências diretas sobre o mundo ao nosso redor e que somos chamados a cuidar da Terra como um ato de adoração. Esse conceito também nos lembra da responsabilidade que temos como mordomos da criação. Em várias tradições espirituais, incluindo o cristianismo, há um chamado claro para proteger e preservar o meio ambiente. A Ecologia Divina inspira uma ética de cuidado, onde a proteção da natureza se torna uma expressão do amor ao próximo e ao Criador. A Ecologia Divina nos convida a refletir sobre nossa relação com o planeta. Em tempos de crises ambientais, como mudanças climáticas e perda de biodiversidade, essa perspectiva se torna ainda mais relevante. Através da Ecologia Divina, somos desafiados a repensar nossos hábitos de consumo, nossas práticas agrícolas e nosso estilo de vida, buscando uma harmonia entre desenvolvimento humano e preservação ambiental. Em suma, a Ecologia Divina nos oferece uma lente através da qual podemos ver o mundo de maneira mais integrada e respeitosa. Ao reconhecer que toda a criação é sagrada e tem valor diante de Deus, somos chamados não apenas a cuidar do meio ambiente, mas também a cultivar uma espiritualidade que celebra a beleza e a complexidade da vida em todas as suas formas. Essa abordagem nos ajuda a viver em harmonia com o mundo ao nosso redor, promovendo um futuro sustentável para as próximas gerações.
To comprehensively address the complexities of current socio-ecological problems involved in global environmental change, it is indispiseble to achieve an integration of ecological understanding and ethical values. Contemporary science proposes an inclusive ecosystem concept that recognizes humans as components. Contemporary environmental ethics includes eco-social justice and the realization that as important as biodiversity is cultural diversity, inter-cultural, inter-institutional, and international collaboration requiring a novel approach known as biocultural conservation. Right action in confronting the challenges of the 21st century requires science and ethics to be seamlessly integrated. This book resulted from the 14th Cary Conference that brought together leading scholars and practitioners in ecology and environmental philosophy to discuss core terminologies, methods, questions, and practical frameworks for long-term socio-ecological research, education, and decision making.
The volume "Environmental Ethics: Cross-cultural Explorations" places cross-cultural study at the center of inquiry. The cross-culturally rich explorations collected in this volume seek to critically examine some theoretical assumptions driving current debates in the field like anthropocentrism, individualism etc. In addition, they also endeavor to develop an integrative approach which can better channel ways in which current global challenges to the environment can be met.
In Bounded Wilderness, Kathryn Jasper focuses on the innovations undertaken at the hermitage of Fonte Avellana in central Italy during the eleventh century by its prior, Peter Damian (d. 1072). The congregation of Fonte Avellana experimented with reforming practices that led to new ways of managing property and relations among clergy, nobles, and the laity. Jasper charts how Damian's notion of monastic reform took advantage of the surrounding topography and geography to amplify the sensory aspects of ascetic experiences. By focusing on monastic landscapes and land ownership, Jasper demonstrates that reform extended beyond abstract ideas. Rather, reform circulated locally through monastic networks and addressed practical concerns such as property boundaries and rights over water, orchards, pastures, and mills. Putting new sources, both documentary and archaeological, into conversation with monastic charters and Damian's letters, Bounded Wilderness reveals the interrelationship of economic practices, religious traditions, and the natural environment in the idea and implementation of reform.
This book shows that environmental protection is a global concern that must enlist all of humanity’s cultural, religious, and moral resources. The nine essays in this volume explore the foundations of environmental ethics in the Western philosophical tradition as well as from the perspectives of Christianity, Islam, Daoism, and Buddhism and propose morally responsible attitudes towards nature and the environment.
The environmental crisis is global in scope, yet contemporary environmental ethics is centered predominantly in Western philosophy and religion. Earth's Insights widens the scope of environmental ethics to include the ecological teachings embedded in non-Western worldviews. J. Baird Callicott ranges broadly, exploring the sacred texts of Islam, Hinduism, Jainism, Taoism, Confucianism, and Zen Buddhism, as well as the oral traditions of Polynesia, North and South America, and Australia. He also documents the attempts of various peoples to put their environmental ethics into practice. Finally, he wrestles with a question of vital importance to all people sharing the fate of this small planet: How can the world's many and diverse environmental philosophies be brought together in a complementary and consistent whole?
This book places the philosophy of Simone Weil into conversation with contemporary environmental concerns in the Anthropocene. The book offers a systematic interpretation of Simone Weil, making her ethical philosophy more accessible to non-Weil scholars. Weil’s work has been influential in many fields, including politically and theologically-based critiques of social inequalities and suffering, but rarely linked to ecology. Kathryn Lawson argues that Weil’s work can be understood as offering a coherent approach with potentially widespread appeal applicable to our ethical relations to much more than just other human beings. She suggests that the process of "decreation" in Weil is an expansion of the self which might also come to include the surrounding earth and a vast assemblage of others. This allows readers to consider what it means to be human in this time and place, and to contemplate our ethical responsibilities both to other humans and also to the more-than-human world. Ultimately, the book uses Weil’s thought to decanter the human being by cultivating human actions towards an ecological ethics. This book will be useful for Simone Weil scholars and academics, as well as students and researchers interested in environmental ethics in departments of comparative literature, theory and criticism, philosophy, and environmental studies.
A new and urgent item on the agenda of churches around the world is the theological and ethical dimensions of the ecological crisis. Highlighted by the United Nations Earth Summit in Brazil, the issues covered in this volume raise unavoidable and fundamental questions of the life-style and Christian witness in the face of threats to the very survival of humankind and planet Earth. The groundbreaking essays by more than two-dozen contributors in this book are divided into five sections: biblical witness, theological challenges, insights from ecofeminism, insights from indigenous people, and ethical implications. Contributors include: JosŽ P. M. Cunanan, Philippines; Margot Kaessmann, Germany; Renthy Keitzar, India; K. C. Abraham, India; Tony Brun, Costa Rica; Milton B. Efthimiou, United States; Wesley Granberg-Michaelson, World Council of Churches; Kwok Pui-lan, Hong Kong; Larry Rasmussen, United States; Samuel Rayan, India; M. Adebisi Sowunmi, Nigeria; Tsehai Berhane-Selassie, Ethiopia; Chung Hyun Kyung, South Korea; Aruna Gnanadason, India; Anne Primavesi, United Kingdom; Rosemary Radford Ruether, United States; Rob Cooper, New Zealand; Stan McKay, Canada; George Tinker, United States; Edward Antonio, Zimbabwe; Leonardo Boff, Brazil; M. L. Daneel, South Africa; David G. Hallman, Canada; Dieter T. Hessel, United States Catherine Keller, United States.
Originally published in 2004. Examining the successes and failures of three decades of environmental law, this absorbing book reconsiders some of the policies devised to remedy centuries of abuse of the planet. It acknowledges the advances made using technological standards to effect pollution control as well as rudimentary systems that regulate use of land at the local level. However, as the author observes, these systems have limitations in solving vexing problems such as sprawl and non-point source pollution, as the cost of their use can easily outweigh the benefits. He suggests a system, termed 'Green Wood in the Bundle of Sticks', that provides the necessary theoretical and historical bases to bridge the gap between the potentials of each system. Using objective criteria based on science, this system is tied to a land ownership system that also takes into account societal concerns at a broader level.
The past few decades have seen the beginnings of a convergence between religions and ecological movements. The environmental crisis has called the religions of the world to respond by finding their voice within the larger Earth community. At the same time, a certain religiosity has started to emerge in some areas of secular ecological thinking. Beyond mere religious utilitarianism, rooted in an understanding of the deepest connections between human beings, their worldviews, and nature itself, this book tries to show how religious believers can look at the world through the eyes of faith and find a broader paradigm to sustain sustainability, proposing a model for transposing this paradigm into practice, so as to develop long-term sustainable solutions that can be tested against reality.