Integral ecology
Integral ecology is a holistic approach to ecology, emphasizing human and social dimensions, and the interconnectedness of life on Earth.[1] It studies the relationships between living organisms and the ecosystem in which they develop.[1] The concept has been adopted by Pope Francis in his encyclical Laudatio si' from 2015.[1]
Etymology
[edit]The use of the of term 'integral ecology' probably first appeared in Hillary B. Moore's Marine Ecology.[2] After that, multiple authors used the term to convey unique but overlapping concepts in the intellectual atmosphere of ecology. The concept had been popularized in the '90s most prominently by Leonardo Boff, Thomas Berry, and Ken Wilber, before it appeared in Laudatio si'.[2] According to Ryszard F. Sadowski, it is thinkable that parts of Pope's integral ecology have been inspired most notably by text fragments of Boff and Berry.[2]
Orismology
[edit]Papal integral ecology
[edit]Integral ecology, as described by Pope Francis in chapter four of his encyclical Laudato si’, is a holistic approach to understanding the interconnectedness of humans, society, and the environment. It posits that the current pace of consumption, waste accumulation, and environmental change is unsustainable and threatens to precipitate global catastrophes.[1]
The encyclical emphasizes the interdependence between humans and nature, insisting that "[a]lthough we are often not aware of it, we depend on these larger systems for our own existence." Vital processes such as carbon dioxide regulation, water purification, waste decomposition, soil formation, and many other processes, which facilitate life on Earth, are too often taken for granted.[1]
Pope Francis calls for a shift from an individualistic, consumer-driven culture to one that prioritizes the common good. This includes combating poverty, restoring dignity to marginalized communities, and protecting the environment. He asserts that "[t]he global economic crises have made painfully obvious the detrimental effects of disregarding our common destiny, which cannot exclude those who come after us." Thus, intergenerational solidarity is crucial for sustainable development.[1]
Integral ecology extends beyond environmental protection to encompass themes such as the health of societal institutions, cultural preservation, and urban planning. The encyclical stresses the importance of creating inclusive cities that foster a sense of belonging and shared responsibility. It also highlights the ethical dimensions of environmental care, the intrinsic dignity of the human person, and the need to respect the moral law.[1]
By framing environmental challenges as interconnected with social and economic issues, Pope Francis offers a comprehensive vision for addressing the complex crises facing humanity. His concept of integral ecology provides a foundation for building a more just, equitable, and sustainable world.[1]
Berry's integral ecology
[edit]The concept of integral ecology has been (significantly) influenced by cultural historian Thomas Berry. According to Berry, humanity has entered a period of ecological crisis due to excessive anthropocentrism and consumerism, leading to the exploitation and devastation of the planet. Berry criticized the destructive impact of modern technologies, such as chemical fertilizers and deforestation, which have depleted natural resources and harmed the environment. He argued that while humans have traditionally held a spiritual connection to nature, this reverence has diminished in recent centuries, leading to a loss of ecological wisdom.[3]
To address this crisis, Berry envisioned an "Ecozoic Era", characterized by a harmonious relationship between humans and the Earth. Berry added that "[t]his new geobiological period is the condition for the integral functioning of the planet in all phases of its activities, whether these be biological, ecological, economic, cultural, or religious." Being part of the Ecozoic Era would require a fundamental shift in human consciousness and the recognition that everything in this universe is sacred and interconnected.[3]
Berry introduced the "integral ecologist" as the personification of the Ecozoic Era. This individual would serve as a spokesperson for the planet, advocating for its protection and restoration. The integral ecologist would be able to bridge the gap between scientific knowledge and spiritual wisdom. In recognizing the complex nature of the universe as a dynamic and evolving system, integral ecologists would be able regain their spiritual understanding of the cosmos and their ability to cultivate planetary well-being.[3]
Boff's integral ecology
[edit]In “Liberation Theology and Ecology: Alternative, Confrontation, or Complementarity?”, a chapter in “Ecology and Poverty: Cry of the Earth, Cry of the Poor” (1995), Leonardo Boff explores the intersection between liberation theology and ecological discourse, emphasizing the shared concern for addressing poverty and environmental degradation. According to Boff, both disciplines originate from cries of oppression; with liberation theology from the cry of the poor for dignity and freedom, and ecology from the cry of the earth under systematic exploitation. Boff cites Exodus 3:7 and Romans 8:22-23 as scriptural foundations for these cries, hereby pairing the struggle of the poor with the suffering of the earth. He advocates for an integrated approach that unites social and ecological liberation in the pursuit of a sustainable and just future.[4]
Boff introduces the concept of "integral ecology," as a way to integrate all dimensions of ecology – economic, social, cultural, political, and spiritual – into a new alliance between humanity and nature. Liberation theology, traditionally focused on the plight of the poor, is presented as needing to adopt this new ecological cosmology. In order to ensure our well-being, it must recognize Earth as a conscious entity and see humanity as its mode of expression. Boff emphasizes "it is the earth itself that, through one of its expressions – the human species – takes on a conscious direction in this new phase of the process of evolution."[4]
In light of this evolution, the chapter highlights the importance of the landmark document 'The Limits to Growth', released by the Club of Rome in 1972, which drew attention to Earth's finite resources and the serious risks associated with industrialization. Boff echoes these concerns, in noting the alarming rate at which species are disappearing, and in criticizing the anthropocentrism and consumerism that underpin contemporary society. He advocates for a shift towards recognizing the earth as a "superorganism", called Gaia, in which all elements – both living and non-living – are interconnected in a dynamic equilibrium.[4]
Finally, Boff pleads for sustainability that respects the rhythms of ecosystems and promotes an economy of sufficiency for all, hence ensuring the common good extends beyond humans to all creation. According to Boff, the holistic approach, which combines liberation theology with ecological discourse, is essential in addressing the enduring hostility towards Earth and its inhabitants. In a way, Earth urges us to reconnect with all things, and thus with "the thread that binds everything upwards, God."[4]
References
[edit]- ^ a b c d e f g h Bergoglio, Jorge Mario (June 18, 2015). Laudato si': On care for our common home. Holy See. pp. 847–945.
- ^ a b c Sadowski, Ryszard Feliks (November 29, 2016). "Inspirations of Pope Francis' Concept of Integral Ecology". Seminare Poszukiwania naukowe. 37 (4): 69–82 – via ResearchGate.
- ^ a b c Berry, Thomas (2009). The Sacred Universe: Earth, Spirituality, and Religion in the 21st Century. New York: Columbia University Press. pp. 35–48, 88–100, 129–138.
- ^ a b c d Boff, Leonardo; Elizondo, Virgil (1995). Ecology and Poverty. London: SCM Press Ltd. pp. 67–77.
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