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The relation between religion and ethics
How religion is connected to ethics
Interrelations of humankind and the environment
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The concept of a continuum of material and ideational relations between humanity and its environment requires a nuanced approach which avoids generalizations. I theorize that one cannot argue the greater importance of either the material of ideational aspect without making dangerous assumptions. While some scholars may theorize that it is mankind's religious and ethical worldviews which shape the environment, there is also strong evidence supporting the idea of humanity's technologies and surroundings affecting religious and ethical systems. It is necessary, therefore, to acknowledge the fact of each extreme effecting the other. The material world affects the ideational and the ideational affects the material. Before concluding this paper I aim to survey the discourse from either side of the issue and pinpoint the problems with assigning either the ideational or material aspects sole causal responsibility.
Those who believe that humankind's religious and ethical worldviews impact their environment have a variety of evidence and reasons behind their claims. One scholar who focused literally on the change in worldviews was William Harvey. He theorized that the perspectivist attitudes taken by cartographers and influential persons as the world was explored made humanity view “land” as something “capable of domination through human action.” [Harvey, 254] Harvey believed that the way in which humankind viewed the world (through the changing appearance of maps) also changed the way they treated the world. In Lynn White Jr.'s foundational article, The Historical Roots of Our Ecologic Crisis, he theorized that the ideologies of Christianity had a similar effect on how humans treated their environment. White argued that Chri...
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...s. Neither the material, nor ideational aspect of human nature interactions is more important in these cases, they are merely different.
The effect the material world has on the worldviews of humanity will frequently then be reflected back as new ideologies change the way humans interact with their environment. The idea that the ideational aspect is more important stems from a belief in human agency and the powerful effect of religious and ethical systems on human action. Conversely, the notion that the material environment and technologies impact human ideas and beliefs derives from human experience and the power of nature to effect change. Both ends of the continuum affect humanity's involvement with the ecosphere in different cases, yet neither human ideas nor nature's potential for great force is the only influence on the way humanity treats its environment.
“The modern form of the word environment comes from an older word that we hardly use anymore: environ, to surround, to form a ring around, to encircle” (Stoll 3). The meaning of the word environment did not become a major factor in the lives of humanity until 1945. The tragic events that led to the end of World War II sparked a chief movement in history: American Environmentalism. Global decision-making changed as well as human unity due to the mere purpose that fate of all people and the environment became intertwined (Stoll 1). I will further discuss the dramatic attempts made by some Americans to bring the importance of preserving our environment to the surface to show if and how we have evolved.
In the journal of Environmentalism as Religion, Paul H. Rubin discuss about how environmental is similar to religion. Rubin want everyone to know that the environment and religion are somehow similar in a way, which they both have belief system, creation stories and original sin.
Solomon, Norman. "New House Rules: Christianity, Economics, and Planetary Living."Subverting Greed: Religious Perspectives on the Global Economy. Maryknoll, NY: Orbis, 2002. 96-117. Print.
While humans are becoming increasingly aware of the environmental issues that are occurring in the world, most human systems are still unsustainable. Being sustainable in a society means that humans treat Earth like it has a limited supply of resources that need to be carefully managed in order to prevent damage to the world around us (Chiras, D. D., 2016). So, being unsustainable is the opposite; when humans treat the world like they are dominant over it, as well as believing that the Earth has an unlimited supply of resources that should be consumed by humans. Human beliefs and practices influence unsustainability, which can, and often do, correspond with the root cause of the problem.
The majority of this piece is dedicated to the author stating his opinion in regards to civilization expanding beyond its sustainable limits. The author makes it clear that he believes that humans have failed the natural environment and are in the process of eliminating all traces of wilderness from the planet. Nash points out facts that strengthen his argument, and quotes famous theologians on their similar views on environmental issues and policies. The combination of these facts and quotes validates the author’s opinion.
Anthropocentrism has been a central belief upon which modern human society has been constructed. The current state of the world, particularly the aspects that are negative, are reflective of humans continuously acting in ways that are in the interest of our own species. As environmental issues have worsened in recent decades, a great number of environmentalists are turning away from anthropocentric viewpoints, and instead adopting more ecocentric philosophies. Although anthropocentrism seems to be decreasing in popularity due to a widespread shift in understanding the natural world, philosopher William Murdy puts forth the argument that anthropocentrism still has relevancy in the context of modern environmental thought. In the following essay, I will explain Murdy’s interpretation of anthropocentrism and why he believes it to be an acceptable point of
Of the people surveyed the people who were secular more so enjoyed reality TV shows in which man had to depend on nature. Since nature, science and the earth go hand a...
Sorrell, Roger D. Saint Francis of Assisi and Nature: Tradition and Innovation in Western Christian Attitudes toward the Environment. Oxford: Oxford University Press, 1988.
Analyzing human obligation pertaining to all that is not man made, apart from humans, we discover an assortment of concerns, some of which have been voiced by philosophers such as Tom Regan, Peter Singer and Aldo Leopold. Environmentally ethical ideals hold a broad spectrum of perspectives that, not only attempt to identify a problem, but also focus on how that problem is addressed through determining what is right and wrong.
Christian Science is an idealistic and most radical form of transcendental religiosity. The study of Christian Science teaches a feeling of understanding of God's goodness and the differences between good and evil, life and death. The purpose of this paper is to address how the study of Christian Science helps us better understand the impact of globalization in America, as well as the impact of American on globalization. This paper is important because globalization features a dominant worldview. All throughout the world people believe, study and teach different types of religious movements that impact others. People need to better understand how certain religions modify, conflict with, and impact the world. First, it will discuss the life and work of the founder, Mary Baker Eddy. Secondly, it will examine the primary rituals and religious services of the Christian Science movement. Then, it will outline the precursors and history of the religion. In the conclusion, a response will be offered to the question of how Christian Science helps us better understand the impact of globalization on America and of America on globalization.
Throughout the history of western civilization, the human race has had a continuing relationship with nature and the environment. Progress has improved the way in which human beings use natural resources and the ways in which they work together to improve the quality of life. Developments in science and technology of the twentieth-century have greatly improved the way that humans interact. As the technological advancements of the twentieth-century progressed from the discovery of vaccinations to computer age technology, humans have learned to take a considerable amount of control over their lives and the environment as compared to the past, in which humans had very little control over nature. These progressions have had positive and negative effects on society. Positively, medical research has been able to allow the human race to lengthen life span and improve the work of genetics. Science has connected the globe through computer technology. The negative aspects of progression have some far-reaching consequences, such as new forms of imperialism, the atomic bomb, and destruction of the environment.
The most obvious reason that the environment has moral significance is that damage to it affects humans. Supporters of a completely human-centered ethic claim that we should be concerned for the environment only as far as our actions would have a negative effect on other people. Nature has no intrinsic value; it is not good and desirable apart from its interaction with human beings. Destruction and pollution of the environment cannot be wrong unless it results in harm to other humans. This view has its roots in Western tradition, which declares that “human beings are the only morally important members of this world” (Singer p.268).
Ecological theories and environmental ethics are reciprocally and dynamically linked. Inquiry into this thesis can provide epistemological and ethical insights for ecologists and environmental philosophers. First, for ecologists it clarifies that environmental ethics is not purely a normative corpus that we should adopt under the pressure of an environmental crisis. Ethical conceptions participate in the genesis and evaluation of ecological theories. Second, environmental philosophers have tended to focus on how ecological sciences could inform environmental ethics. I emphasize, in turn, that it is valuable to analyze and to discuss how ethical conceptions can and do inform ecological sciences.
Anthropocentrism is the school of thought that human beings are the single most significant entity in the universe. As a result, the philosophies of those with this belief reflect the prioritization of human objectives over the well-being of one’s environment. However, this is not to say that anthropocentric views neglect to recognize the importance of preserving the Earth. In fact, it is often in the best interests of humans to make concerted efforts towards sustaining the environment. Even from a purely anthropocentric point of view, there are three main reasons why mankind has a moral duty to protect the natural world.
Many people assume that the environment is not in danger. They believe that as technology advances, we do not need to worry about renewing natural resources, recycling, and finding new ways to produce energy. They state that one person in the world does not make a large difference. In reality, each individual's contribution greatly affects our environment. Our natural resources are slowly disappearing, and we must work together to save them and the Earth from ruin.