In the previous excerpts having considered environmental policy from an international level (e.g. world conferences and treaties), Francis now asks what can be done at the national and local level. One of the things I find most striking is his insistence that government exists not "simply to avoid bad practice, but also to promote best practice, to stimulate creativity" (177). If we are to replace the throw-away culture we need a positive vision of a better society, one rooted in "a genuine and profound humanism" (181).
II. DIALOGUE FOR NEW NATIONAL AND LOCAL POLICIES
176. There are not just winners and losers among countries, but within poorer countries themselves.... Questions related to the environment and economic development can no longer be approached only from the standpoint of differences between countries; they also call for greater attention to policies on the national and local levels.
177. Given the real potential for a misuse of human abilities, individual states can no longer ignore their responsibility for planning, coordination, oversight and enforcement within their respective borders.... The limits which a healthy, mature and sovereign society must impose are those related to foresight and security, regulatory norms, timely enforcement, the elimination of corruption, effective responses to undesired side-effects of production processes, and appropriate intervention where potential or uncertain risks are involved. There is a growing jurisprudence dealing with the reduction of pollution by business activities. But political and institutional frameworks do not exist simply to avoid bad practice, but also to promote best practice, to stimulate creativity in seeking new solutions and to encourage individual or group initiatives.
178. A politics concerned with immediate results, supported by consumerist sectors of the population, is driven to produce short-term growth. In response to electoral interests, governments are reluctant to upset the public with measures which could affect the level of consumption or create risks for foreign investment. The myopia of power politics delays the inclusion of a far-sighted environmental agenda within the overall agenda of governments.... True statecraft is manifest when, in difficult times, we uphold high principles and think of the long-term common good....
179. In some places, cooperatives are being developed to exploit renewable sources of energy which ensure local self-sufficiency and even the sale of surplus energy. This simple example shows that, while the existing world order proves powerless to assume its responsibilities, local individuals and groups can make a real difference. They are able to instill a greater sense of responsibility, a strong sense of community, a readiness to protect others, a spirit of creativity and a deep love for the land.... Because the enforcement of laws is at times inadequate due to corruption, public pressure has to be exerted in order to bring about decisive political action....
180. There are no uniform recipes, because each country or region has its own problems and limitations. It is also true that political realism may call for transitional measures and technologies, so long as these are accompanied by the gradual framing and acceptance of binding commitments. At the same time, on the national and local levels, much still needs to be done, such as promoting ways of conserving energy.... modifying consumption, developing an economy of waste disposal and recycling, protecting certain species... planning a diversified agriculture and the rotation of crops... defend[ing] the interests of small producers and [preserving] local ecosystems from destruction. Truly, much can be done!
181. Here, continuity is essential.... Results take time and demand immediate outlays which may not produce tangible effects within any one government's term. That is why, in the absence of pressure from the public and from civic institutions, political authorities will always be reluctant to intervene, all the more when urgent needs must be met. To take up these responsibilities and the costs they entail, politicians will inevitably clash with the mindset of short-term gain and results which dominates present-day economics and politics. But if they are courageous, they will attest to their God-given dignity and leave behind a testimony of selfless responsibility. A healthy politics is sorely needed, capable of reforming and coordinating institutions, promoting best practices and overcoming undue pressure and bureaucratic inertia. It should be added, though, that even the best mechanisms can break down when there are no worthy goals and values, or a genuine and profound humanism to serve as the basis of a noble and generous society.
Monday, November 9, 2015
Friday, November 6, 2015
"The major paths of dialogue": Laudato Si', 163-169
So we've diagnosed the problem and looked, in a general way, at the solution (integral ecology). But what concrete actions need to be taken? Francis reviews some recent approaches.
CHAPTER FIVE
LINES OF APPROACH AND ACTION
163. So far I have attempted to take stock of our present situation, pointing to the cracks in the planet that we inhabit as well as to the profoundly human causes of environmental degradation. Although the contemplation of this reality in itself has already shown the need for a change of direction and other courses of action, now we shall try to outline the major paths of dialogue which can help us escape the spiral of self-destruction which currently engulfs us.
I. DIALOGUE ON THE ENVIRONMENT IN THE INTERNATIONAL COMMUNITY
164. Beginning in the middle of the last century and overcoming many difficulties, there has been a growing conviction that our planet is a homeland and that humanity is one people living in a common home. An interdependent world not only makes us more conscious of the negative effects of certain lifestyles…; more importantly, it motivates us to ensure that solutions are proposed from a global perspective, and not simply to defend the interests of a few countries…. The same ingenuity which has brought about enormous technological progress has so far proved incapable of finding effective ways of dealing with grave environmental and social problems worldwide. A global consensus is essential for confronting the deeper problems, which cannot be resolved by unilateral actions….
165. We know that technology based on the use of highly polluting fossil fuels – especially coal, but also oil and, to a lesser degree, gas – needs to be progressively replaced without delay. Until greater progress is made in developing widely accessible sources of renewable energy, it is legitimate to choose the less harmful alternative or to find short-term solutions. But the international community has still not reached adequate agreements about the responsibility for paying the costs of this energy transition….
166. Worldwide, the ecological movement has made significant advances, thanks also to the efforts of many organizations of civil society. It is impossible here to mention them all, or to review the history of their contributions. But thanks to their efforts, environmental questions have increasingly found a place on public agendas and encouraged more far-sighted approaches. This notwithstanding, recent World Summits on the environment have not lived up to expectations….
167. The 1992 Earth Summit in Rio de Janeiro is worth mentioning. It proclaimed that “human beings are at the centre of concerns for sustainable development”.[126]... It enshrined international cooperation to care for the ecosystem of the entire earth, the obligation of those who cause pollution to assume its costs, and the duty to assess the environmental impact of given projects and works. It set the goal of limiting greenhouse gas concentration in the atmosphere, in an effort to reverse the trend of global warming. It also drew up an agenda with an action plan and a convention on biodiversity, and stated principles regarding forests. Although the summit was a real step forward, and prophetic for its time, its accords have been poorly implemented, due to the lack of suitable mechanisms for oversight, periodic review and penalties in cases of non-compliance. The principles which it proclaimed still await an efficient and flexible means of practical implementation.
168. Among positive experiences in this regard, we might mention, for example, the Basel Convention on hazardous wastes, with its system of reporting, standards and controls…[;] the binding Convention on international trade in endangered species of wild fauna and flora, which includes on-site visits for verifying effective compliance…[; and] the Vienna Convention for the protection of the ozone layer….
169. As far as the protection of biodiversity and issues related to desertification are concerned, progress has been far less significant. With regard to climate change, the advances have been regrettably few. Reducing greenhouse gases requires honesty, courage and responsibility, above all on the part of those countries which are more powerful and pollute the most…. International negotiations cannot make significant progress due to positions taken by countries which place their national interests above the global common good. Those who will have to suffer the consequences of what we are trying to hide will not forget this failure of conscience and responsibility…. We believers cannot fail to ask God for a positive outcome to the present discussions, so that future generations will not have to suffer the effects of our ill-advised delays.
NOTES
[126] Rio Declaration on Environment and Development (14 June 1992), Principle 1.
CHAPTER FIVE
LINES OF APPROACH AND ACTION
163. So far I have attempted to take stock of our present situation, pointing to the cracks in the planet that we inhabit as well as to the profoundly human causes of environmental degradation. Although the contemplation of this reality in itself has already shown the need for a change of direction and other courses of action, now we shall try to outline the major paths of dialogue which can help us escape the spiral of self-destruction which currently engulfs us.
I. DIALOGUE ON THE ENVIRONMENT IN THE INTERNATIONAL COMMUNITY
164. Beginning in the middle of the last century and overcoming many difficulties, there has been a growing conviction that our planet is a homeland and that humanity is one people living in a common home. An interdependent world not only makes us more conscious of the negative effects of certain lifestyles…; more importantly, it motivates us to ensure that solutions are proposed from a global perspective, and not simply to defend the interests of a few countries…. The same ingenuity which has brought about enormous technological progress has so far proved incapable of finding effective ways of dealing with grave environmental and social problems worldwide. A global consensus is essential for confronting the deeper problems, which cannot be resolved by unilateral actions….
165. We know that technology based on the use of highly polluting fossil fuels – especially coal, but also oil and, to a lesser degree, gas – needs to be progressively replaced without delay. Until greater progress is made in developing widely accessible sources of renewable energy, it is legitimate to choose the less harmful alternative or to find short-term solutions. But the international community has still not reached adequate agreements about the responsibility for paying the costs of this energy transition….
166. Worldwide, the ecological movement has made significant advances, thanks also to the efforts of many organizations of civil society. It is impossible here to mention them all, or to review the history of their contributions. But thanks to their efforts, environmental questions have increasingly found a place on public agendas and encouraged more far-sighted approaches. This notwithstanding, recent World Summits on the environment have not lived up to expectations….
167. The 1992 Earth Summit in Rio de Janeiro is worth mentioning. It proclaimed that “human beings are at the centre of concerns for sustainable development”.[126]... It enshrined international cooperation to care for the ecosystem of the entire earth, the obligation of those who cause pollution to assume its costs, and the duty to assess the environmental impact of given projects and works. It set the goal of limiting greenhouse gas concentration in the atmosphere, in an effort to reverse the trend of global warming. It also drew up an agenda with an action plan and a convention on biodiversity, and stated principles regarding forests. Although the summit was a real step forward, and prophetic for its time, its accords have been poorly implemented, due to the lack of suitable mechanisms for oversight, periodic review and penalties in cases of non-compliance. The principles which it proclaimed still await an efficient and flexible means of practical implementation.
168. Among positive experiences in this regard, we might mention, for example, the Basel Convention on hazardous wastes, with its system of reporting, standards and controls…[;] the binding Convention on international trade in endangered species of wild fauna and flora, which includes on-site visits for verifying effective compliance…[; and] the Vienna Convention for the protection of the ozone layer….
169. As far as the protection of biodiversity and issues related to desertification are concerned, progress has been far less significant. With regard to climate change, the advances have been regrettably few. Reducing greenhouse gases requires honesty, courage and responsibility, above all on the part of those countries which are more powerful and pollute the most…. International negotiations cannot make significant progress due to positions taken by countries which place their national interests above the global common good. Those who will have to suffer the consequences of what we are trying to hide will not forget this failure of conscience and responsibility…. We believers cannot fail to ask God for a positive outcome to the present discussions, so that future generations will not have to suffer the effects of our ill-advised delays.
NOTES
[126] Rio Declaration on Environment and Development (14 June 1992), Principle 1.
Wednesday, November 4, 2015
"The environment is on loan to each generation, which must then hand it on to the next": Laudato Si', 156-162
Here at the end of Chapter Four, Francis concludes his discussion of integral ecology by examining two important topics: (1) the common good, which is either entirely absent from discussions or woefully distorted, and (2) the notion of inter-generational justice, so important for thinking about long-term goods which we bestow on our children and grandchildren. (In the course of these passages you'll see that Francis invokes the two great guiding principles of Catholic social thought: solidarity, active concern for the good of society and all of its individual members, and subsidiarity, the notion that needs are best understood and satisfied by people who are closest to them.)
IV. THE PRINCIPLE OF THE COMMON GOOD
156. An integral ecology is inseparable from the notion of the common good, a central and unifying principle of social ethics. The common good is “the sum of those conditions of social life which allow social groups and their individual members relatively thorough and ready access to their own fulfilment”.[122]
157. Underlying the principle of the common good is respect for the human person as such, endowed with basic and inalienable rights ordered to his or her integral development. It has also to do with the overall welfare of society and the development of a variety of intermediate groups, applying the principle of subsidiarity. Outstanding among those groups is the family, as the basic cell of society. Finally, the common good calls for social peace, the stability and security provided by a certain order which cannot be achieved without particular concern for distributive justice; whenever this is violated, violence always ensues. Society as a whole, and the state in particular, are obliged to defend and promote the common good.
158. In the present condition of global society, where injustices abound and growing numbers of people are deprived of basic human rights and considered expendable, the principle of the common good immediately becomes, logically and inevitably, a summons to solidarity and a preferential option for the poorest of our brothers and sisters. This option entails recognizing the implications of the universal destination of the world’s goods, but, as I mentioned in the Apostolic Exhortation Evangelii Gaudium,[123] it demands before all else an appreciation of the immense dignity of the poor in the light of our deepest convictions as believers….
V. JUSTICE BETWEEN THE GENERATIONS
159. The notion of the common good also extends to future generations…. Once we start to think about the kind of world we are leaving to future generations, we look at things differently; we realize that the world is a gift which we have freely received and must share with others. Since the world has been given to us, we can no longer view reality in a purely utilitarian way, in which efficiency and productivity are entirely geared to our individual benefit…. The Portuguese bishops have called upon us to acknowledge this obligation of justice: “The environment is part of a logic of receptivity. It is on loan to each generation, which must then hand it on to the next”.[124]….
160. …When we ask ourselves what kind of world we want to leave behind, we think in the first place of its general direction, its meaning and its values. Unless we struggle with these deeper issues, I do not believe that our concern for ecology will produce significant results. But if these issues are courageously faced, we are led inexorably to ask other pointed questions: What is the purpose of our life in this world? Why are we here?... It is no longer enough, then, simply to state that we should be concerned for future generations. We need to see that what is at stake is our own dignity. Leaving an inhabitable planet to future generations… is [an issue] which dramatically affects us, for it has to do with the ultimate meaning of our earthly sojourn.
161. Doomsday predictions can no longer be met with irony or disdain…. The pace of consumption, waste and environmental change has so stretched the planet’s capacity that our contemporary lifestyle, unsustainable as it is, can only precipitate catastrophes…. We need to reflect on our accountability before those who will have to endure the dire consequences.
162. Our difficulty in taking up this challenge seriously has much to do with an ethical and cultural decline which has accompanied the deterioration of the environment. Men and women of our postmodern world run the risk of rampant individualism, and many problems of society are connected with today’s self-centred culture of instant gratification. We see this in the crisis of family and social ties and the difficulties of recognizing the other. Parents can be prone to impulsive and wasteful consumption, which then affects their children who find it increasingly difficult to acquire a home of their own and build a family. Furthermore, our inability to think seriously about future generations is linked to our inability to broaden the scope of our present interests and to give consideration to those who remain excluded from development. Let us not only keep the poor of the future in mind, but also today’s poor, whose life on this earth is brief and who cannot keep on waiting….
NOTES
[122] SECOND VATICAN ECUMENICAL COUNCIL, Pastoral Constitution on the Church in the Modern World Gaudium et Spes, 26.
[123] Cf. Nos. 186-201.
[124] PORTUGUESE BISHOPS’ CONFERENCE, Pastoral Letter Responsabilidade Solidária pelo Bem Comum (15 September 2003), 20.
IV. THE PRINCIPLE OF THE COMMON GOOD
156. An integral ecology is inseparable from the notion of the common good, a central and unifying principle of social ethics. The common good is “the sum of those conditions of social life which allow social groups and their individual members relatively thorough and ready access to their own fulfilment”.[122]
157. Underlying the principle of the common good is respect for the human person as such, endowed with basic and inalienable rights ordered to his or her integral development. It has also to do with the overall welfare of society and the development of a variety of intermediate groups, applying the principle of subsidiarity. Outstanding among those groups is the family, as the basic cell of society. Finally, the common good calls for social peace, the stability and security provided by a certain order which cannot be achieved without particular concern for distributive justice; whenever this is violated, violence always ensues. Society as a whole, and the state in particular, are obliged to defend and promote the common good.
158. In the present condition of global society, where injustices abound and growing numbers of people are deprived of basic human rights and considered expendable, the principle of the common good immediately becomes, logically and inevitably, a summons to solidarity and a preferential option for the poorest of our brothers and sisters. This option entails recognizing the implications of the universal destination of the world’s goods, but, as I mentioned in the Apostolic Exhortation Evangelii Gaudium,[123] it demands before all else an appreciation of the immense dignity of the poor in the light of our deepest convictions as believers….
V. JUSTICE BETWEEN THE GENERATIONS
159. The notion of the common good also extends to future generations…. Once we start to think about the kind of world we are leaving to future generations, we look at things differently; we realize that the world is a gift which we have freely received and must share with others. Since the world has been given to us, we can no longer view reality in a purely utilitarian way, in which efficiency and productivity are entirely geared to our individual benefit…. The Portuguese bishops have called upon us to acknowledge this obligation of justice: “The environment is part of a logic of receptivity. It is on loan to each generation, which must then hand it on to the next”.[124]….
160. …When we ask ourselves what kind of world we want to leave behind, we think in the first place of its general direction, its meaning and its values. Unless we struggle with these deeper issues, I do not believe that our concern for ecology will produce significant results. But if these issues are courageously faced, we are led inexorably to ask other pointed questions: What is the purpose of our life in this world? Why are we here?... It is no longer enough, then, simply to state that we should be concerned for future generations. We need to see that what is at stake is our own dignity. Leaving an inhabitable planet to future generations… is [an issue] which dramatically affects us, for it has to do with the ultimate meaning of our earthly sojourn.
161. Doomsday predictions can no longer be met with irony or disdain…. The pace of consumption, waste and environmental change has so stretched the planet’s capacity that our contemporary lifestyle, unsustainable as it is, can only precipitate catastrophes…. We need to reflect on our accountability before those who will have to endure the dire consequences.
162. Our difficulty in taking up this challenge seriously has much to do with an ethical and cultural decline which has accompanied the deterioration of the environment. Men and women of our postmodern world run the risk of rampant individualism, and many problems of society are connected with today’s self-centred culture of instant gratification. We see this in the crisis of family and social ties and the difficulties of recognizing the other. Parents can be prone to impulsive and wasteful consumption, which then affects their children who find it increasingly difficult to acquire a home of their own and build a family. Furthermore, our inability to think seriously about future generations is linked to our inability to broaden the scope of our present interests and to give consideration to those who remain excluded from development. Let us not only keep the poor of the future in mind, but also today’s poor, whose life on this earth is brief and who cannot keep on waiting….
NOTES
[122] SECOND VATICAN ECUMENICAL COUNCIL, Pastoral Constitution on the Church in the Modern World Gaudium et Spes, 26.
[123] Cf. Nos. 186-201.
[124] PORTUGUESE BISHOPS’ CONFERENCE, Pastoral Letter Responsabilidade Solidária pelo Bem Comum (15 September 2003), 20.
Monday, November 2, 2015
"Urban landscapes increase our sense of belonging": Laudato Si', 147-155
The excerpts below come from Francis's discussion of urban planning, which he promotes because this is the environment in which human beings live, no less important than the natural environment. Throughout this section - as throughout the whole document - he emphasizes human relationships, which are every bit as important as the well-being of our planet. (Although I left out paragraph 153, which is about urban transport systems, I did think it funny that Francis described them as "often a source of much suffering for those who use them." Sounds like someone's been riding the buses in DC!)
He ends with an interesting discussion of our corporal nature and the moral law which, though it does not cite him, is strongly reminiscent of John Paul II. Just as we must accept our own bodily reality, with all the limitations and relationships that implies, so too we much accept our metaphysical nature, which we cannot manipulate of our own will.
III. ECOLOGY OF DAILY LIFE
147. Authentic development includes efforts to bring about an integral improvement in the quality of human life, and this entails considering the setting in which people live their lives.... We make every effort to adapt to our environment, but when it is disorderly, chaotic or saturated with noise and ugliness, such overstimulation makes it difficult to find ourselves integrated and happy.
148. An admirable creativity and generosity is shown by persons and groups who respond to environmental limitations by alleviating the adverse effects of their surroundings and learning to orient their lives amid disorder and uncertainty.... The feeling of asphyxiation brought on by densely populated residential areas is countered if close and warm relationships develop, if communities are created, if the limitations of the environment are compensated for in the interior of each person who feels held within a network of solidarity and belonging. In this way, any place can turn from being a hell on earth into the setting for a dignified life.
149. ...In the unstable neighbourhoods of mega-cities, the daily experience of overcrowding and social anonymity can create a sense of uprootedness which spawns antisocial behaviour and violence. Nonetheless, I wish to insist that love always proves more powerful.... This experience of a communitarian salvation often generates creative ideas for the improvement of a building or a neighbourhood.[117]
150. ...Those who design buildings, neighbourhoods, public spaces and cities, ought to draw on the various disciplines which help us to understand people's thought processes, symbolic language and ways of acting.... Here too, we see how important it is that urban planning always take into consideration the views of those who will live in these areas.
151. There is also a need to protect those common areas, visual landmarks and urban landscapes which increase our sense of belonging, of rootedness, of "feeling at home" within a city which includes us and brings us together. It is important that the different parts of a city be well integrated and that those who live there have a sense of the whole, rather than being confined to one neighbourhood and failing to see the larger city as space which they share with others....
152. Lack of housing is a grave problem in many parts of the world, both in rural areas and in large cities.. Having a home has much to do with a sense of personal dignity and the growth of families.... When the poor live in unsanitary slums or in dangerous tenements, "in cases where it is necessary to relocate them, in order not to heap suffering upon suffering, adequate information needs to be given beforehand, with choices of decent housing offered, and the people directly involved must be part of the process".[118] At the same time, creativity should be shown in integrating rundown neighbourhoods into a welcoming city: "How beautiful those cities which overcome paralyzing mistrust, integrate those who are different and make this very integration a new factor of development! How attractive are those cities which, even in their architectural design, are full of spaces which connect, relate and favour the recognition of others!"[119]
155. Human ecology also implies another profound reality: the relationship between human life and the moral law, which is inscribed in our nature and is necessary for the creation of a more dignified environment. Pope Benedict XVI spoke of an "ecology of man", based on the fact that "man too has a nature that he must respect and that he cannot manipulate at will".[120] It is enough to recognize that our body itself establishes us in a direct relationship with the environment and with other living beings. The acceptance of our bodies as God's gift is vital for welcoming and accepting the entire world as a gift from the Father and our common home, whereas thinking that we enjoy absolute power over our own bodies turns, often subtly, into thinking that we enjoy absolute power over creation.... Also, valuing one's own body in its femininity or masculinity is necessary if I am going to be able to recognize myself in an encounter with someone who is different. In this way we can joyfully accept the specific gifts of another man or woman, the work of God the Creator, and find mutual enrichment. It is not a healthy attitude which would seek "to cancel out sexual difference because it no longer knows how to confront it".[121]
NOTES
[117] Some authors have emphasized the values frequently found, for example, in the villas, chabolas or favelas of Latin America: cf. JUAN CARLOS SCANNONE, S.J., "La irrupción del pobre y la lógica de la gratuidad", in JUAN CARLOS SCANNONE and MARCELO PERINE (eds.), Irrupción del pobre y quehacer filosófico. Hacia una nueva racionalidad, Buenos Aires, 1993, 225-230.
[118] PONTIFICAL COUNCIL FOR JUSTICE AND PEACE, Compendium of the Social Doctrine of the Church, 482.
[119] Apostolic Exhortation Evangelii Gaudium (24 November 2013), 210.
[120] Address to the German Bundestag, Berlin (22 September 2011).
[121] Catechesis (15 April 2015): L'Osservatore Romano, 16 April 2015, p. 8.
He ends with an interesting discussion of our corporal nature and the moral law which, though it does not cite him, is strongly reminiscent of John Paul II. Just as we must accept our own bodily reality, with all the limitations and relationships that implies, so too we much accept our metaphysical nature, which we cannot manipulate of our own will.
III. ECOLOGY OF DAILY LIFE
147. Authentic development includes efforts to bring about an integral improvement in the quality of human life, and this entails considering the setting in which people live their lives.... We make every effort to adapt to our environment, but when it is disorderly, chaotic or saturated with noise and ugliness, such overstimulation makes it difficult to find ourselves integrated and happy.
148. An admirable creativity and generosity is shown by persons and groups who respond to environmental limitations by alleviating the adverse effects of their surroundings and learning to orient their lives amid disorder and uncertainty.... The feeling of asphyxiation brought on by densely populated residential areas is countered if close and warm relationships develop, if communities are created, if the limitations of the environment are compensated for in the interior of each person who feels held within a network of solidarity and belonging. In this way, any place can turn from being a hell on earth into the setting for a dignified life.
149. ...In the unstable neighbourhoods of mega-cities, the daily experience of overcrowding and social anonymity can create a sense of uprootedness which spawns antisocial behaviour and violence. Nonetheless, I wish to insist that love always proves more powerful.... This experience of a communitarian salvation often generates creative ideas for the improvement of a building or a neighbourhood.[117]
150. ...Those who design buildings, neighbourhoods, public spaces and cities, ought to draw on the various disciplines which help us to understand people's thought processes, symbolic language and ways of acting.... Here too, we see how important it is that urban planning always take into consideration the views of those who will live in these areas.
151. There is also a need to protect those common areas, visual landmarks and urban landscapes which increase our sense of belonging, of rootedness, of "feeling at home" within a city which includes us and brings us together. It is important that the different parts of a city be well integrated and that those who live there have a sense of the whole, rather than being confined to one neighbourhood and failing to see the larger city as space which they share with others....
152. Lack of housing is a grave problem in many parts of the world, both in rural areas and in large cities.. Having a home has much to do with a sense of personal dignity and the growth of families.... When the poor live in unsanitary slums or in dangerous tenements, "in cases where it is necessary to relocate them, in order not to heap suffering upon suffering, adequate information needs to be given beforehand, with choices of decent housing offered, and the people directly involved must be part of the process".[118] At the same time, creativity should be shown in integrating rundown neighbourhoods into a welcoming city: "How beautiful those cities which overcome paralyzing mistrust, integrate those who are different and make this very integration a new factor of development! How attractive are those cities which, even in their architectural design, are full of spaces which connect, relate and favour the recognition of others!"[119]
155. Human ecology also implies another profound reality: the relationship between human life and the moral law, which is inscribed in our nature and is necessary for the creation of a more dignified environment. Pope Benedict XVI spoke of an "ecology of man", based on the fact that "man too has a nature that he must respect and that he cannot manipulate at will".[120] It is enough to recognize that our body itself establishes us in a direct relationship with the environment and with other living beings. The acceptance of our bodies as God's gift is vital for welcoming and accepting the entire world as a gift from the Father and our common home, whereas thinking that we enjoy absolute power over our own bodies turns, often subtly, into thinking that we enjoy absolute power over creation.... Also, valuing one's own body in its femininity or masculinity is necessary if I am going to be able to recognize myself in an encounter with someone who is different. In this way we can joyfully accept the specific gifts of another man or woman, the work of God the Creator, and find mutual enrichment. It is not a healthy attitude which would seek "to cancel out sexual difference because it no longer knows how to confront it".[121]
NOTES
[117] Some authors have emphasized the values frequently found, for example, in the villas, chabolas or favelas of Latin America: cf. JUAN CARLOS SCANNONE, S.J., "La irrupción del pobre y la lógica de la gratuidad", in JUAN CARLOS SCANNONE and MARCELO PERINE (eds.), Irrupción del pobre y quehacer filosófico. Hacia una nueva racionalidad, Buenos Aires, 1993, 225-230.
[118] PONTIFICAL COUNCIL FOR JUSTICE AND PEACE, Compendium of the Social Doctrine of the Church, 482.
[119] Apostolic Exhortation Evangelii Gaudium (24 November 2013), 210.
[120] Address to the German Bundestag, Berlin (22 September 2011).
[121] Catechesis (15 April 2015): L'Osservatore Romano, 16 April 2015, p. 8.
Friday, October 30, 2015
"Ecology also involves protecting the cultural treasures of humanity": Laudato Si', 143-146
In the excerpts below, Francis elaborates upon the idea that human concerns regarding society and culture play an essential role in how we think about ecology and preserving the things that mankind needs. What does it profit us if we save the whole planet and forfeit our souls (to paraphrase Mt. 16:26 / Mk 8:36)?
II. CULTURAL ECOLOGY
143. Together with the patrimony of nature, there is also an historic, artistic and cultural patrimony which is likewise under threat. This patrimony is a part of the shared identity of each place and a foundation upon which to build a habitable city. It is not a matter of tearing down and building new cities, supposedly more respectful of the environment yet not always more attractive to live in. Rather, there is a need to incorporate the history, culture and architecture of each place, thus preserving its original identity. Ecology, then, also involves protecting the cultural treasures of humanity in the broadest sense.... Culture is more than what we have inherited from the past; it is also, and above all, a living, dynamic and participatory present reality....
144. A consumerist vision of human beings, encouraged by the mechanisms of today's globalized economy, has a levelling effect on cultures, diminishing the immense variety which is the heritage of all humanity. Attempts to resolve all problems through uniform regulations or technical interventions can lead to overlooking the complexities of local problems which demand the active participation of all members of the community.... Merely technical solutions run the risk of addressing symptoms and not the more serious underlying problems. There is a need to respect the rights of peoples and cultures, and to appreciate that the development of a social group... demands the constant and active involvement of local people from within their proper culture. Nor can the notion of the quality of life be imposed from without, for quality of life must be understood within the world of symbols and customs proper to each human group.
145. Many intensive forms of environmental exploitation and degradation not only exhaust the resources which provide local communities with their livelihood, but also undo the social structures which, for a long time, shaped cultural identity and their sense of the meaning of life and community. The disappearance of a culture can be just as serious, or even more serious, than the disappearance of a species of plant or animal....
146. In this sense, it is essential to show special care for indigenous communities and their cultural traditions. They are not merely one minority among others, but should be the principal dialogue partners, especially when large projects affecting their land are proposed. For them, land is not a commodity but rather a gift from God and from their ancestors who rest there, a sacred space with which they need to interact if they are to maintain their identity and values....
II. CULTURAL ECOLOGY
143. Together with the patrimony of nature, there is also an historic, artistic and cultural patrimony which is likewise under threat. This patrimony is a part of the shared identity of each place and a foundation upon which to build a habitable city. It is not a matter of tearing down and building new cities, supposedly more respectful of the environment yet not always more attractive to live in. Rather, there is a need to incorporate the history, culture and architecture of each place, thus preserving its original identity. Ecology, then, also involves protecting the cultural treasures of humanity in the broadest sense.... Culture is more than what we have inherited from the past; it is also, and above all, a living, dynamic and participatory present reality....
144. A consumerist vision of human beings, encouraged by the mechanisms of today's globalized economy, has a levelling effect on cultures, diminishing the immense variety which is the heritage of all humanity. Attempts to resolve all problems through uniform regulations or technical interventions can lead to overlooking the complexities of local problems which demand the active participation of all members of the community.... Merely technical solutions run the risk of addressing symptoms and not the more serious underlying problems. There is a need to respect the rights of peoples and cultures, and to appreciate that the development of a social group... demands the constant and active involvement of local people from within their proper culture. Nor can the notion of the quality of life be imposed from without, for quality of life must be understood within the world of symbols and customs proper to each human group.
145. Many intensive forms of environmental exploitation and degradation not only exhaust the resources which provide local communities with their livelihood, but also undo the social structures which, for a long time, shaped cultural identity and their sense of the meaning of life and community. The disappearance of a culture can be just as serious, or even more serious, than the disappearance of a species of plant or animal....
146. In this sense, it is essential to show special care for indigenous communities and their cultural traditions. They are not merely one minority among others, but should be the principal dialogue partners, especially when large projects affecting their land are proposed. For them, land is not a commodity but rather a gift from God and from their ancestors who rest there, a sacred space with which they need to interact if they are to maintain their identity and values....
Wednesday, October 28, 2015
"A broader vision of reality": Laudato Si', 137-142
In the excerpts below, Francis shifts gears from critiquing what is wrong with current models to advocating new ways of thinking and acting. Francis uses the term "integral ecology," which harkens to the "integral Christian humanism" promoted by Jacques Maritain (1882-1973) and found throughout the social doctrine of the Church. Integral Christian humanism regards human beings in all their dimensions: political, economic, cultural, and spiritual. Francis asks that we think about ecological concerns with a similarly integrative vision.
CHAPTER FOUR
INTEGRAL ECOLOGY
137. Since everything is closely interrelated, and today's problems call for a vision capable of taking into account every aspect of the global crisis, I suggest that we now consider some elements of an integral ecology, one which clearly respects its human and social dimensions.
I. ENVIRONMENTAL, ECONOMIC AND SOCIAL ECOLOGY
138. Ecology studies the relationship between living organisms and the environment in which they develop. This necessarily entails reflection and debate about the conditions required for the life and survival of society, and the honesty needed to question certain models of development, production and consumption.... Just as the different aspects of the planet - physical, chemical and biological - are interrelated, so too living species are part of a network which we will never fully explore and understand.... The fragmentation of knowledge and the isolation of bits of information can actually become a form of ignorance, unless they are integrated into a broader vision of reality.
139. When we speak of the "environment", what we really mean is a relationship existing between nature and the society which lives in it. Nature cannot be regarded as something separate from ourselves or as a mere setting in which we live. We are part of nature, included in it and thus in constant interaction with it. Recognizing the reasons why a given area is polluted requires a study of the workings of society, its economy, its behaviour patterns, and the ways it grasps reality. Given the scale of change, it is no longer possible to find a specific, discrete answer for each part of the problem.... We are faced not with two separate crises, one environmental and the other social, but rather with one complex crisis which is both social and environmental....
140. Due to the number and variety of factors to be taken into account when determining the environmental impact of a concrete undertaking, it is essential to give researchers their due role, to facilitate their interaction, and to ensure broad academic freedom. Ongoing research should also give us a better understanding of how different creatures relate to one another in making up the larger units which today we term "ecosystems". We take these systems into account not only to determine how best to use them, but also because they have an intrinsic value independent of their usefulness. Each organism, as a creature of God, is good and admirable in itself; the same is true of the harmonious ensemble of organisms existing in a defined space and functioning as a system....
141. ...The protection of the environment is in fact "an integral part of the development process and cannot be considered in isolation from it".[114] We urgently need a humanism capable of bringing together the different fields of knowledge, including economics, in the service of a more integral and integrating vision....
142. If everything is related, then the health of a society's institutions has consequences for the environment and the quality of human life. "Every violation of solidarity and civic friendship harms the environment".[116] In this sense, social ecology is necessarily institutional, and gradually extends to the whole of society, from the primary social group, the family, to the wider local, national and international communities. Within each social stratum, and between them, institutions develop to regulate human relationships. Anything which weakens those institutions has negative consequences, such as injustice, violence and loss of freedom.... Whether in the administration of the state, the various levels of civil society, or relationships between individuals themselves, lack of respect for the law is becoming more common. Laws may be well framed yet remain a dead letter. Can we hope, then, that in such cases, legislation and regulations dealing with the environment will really prove effective?...
NOTES
[114] Rio Declaration on Environment and Development (14 June 1992), Principle 4.
[116] BENEDICT XVI, Encyclical Letter Caritas in Veritate (29 June 2009), 51.
CHAPTER FOUR
INTEGRAL ECOLOGY
137. Since everything is closely interrelated, and today's problems call for a vision capable of taking into account every aspect of the global crisis, I suggest that we now consider some elements of an integral ecology, one which clearly respects its human and social dimensions.
I. ENVIRONMENTAL, ECONOMIC AND SOCIAL ECOLOGY
138. Ecology studies the relationship between living organisms and the environment in which they develop. This necessarily entails reflection and debate about the conditions required for the life and survival of society, and the honesty needed to question certain models of development, production and consumption.... Just as the different aspects of the planet - physical, chemical and biological - are interrelated, so too living species are part of a network which we will never fully explore and understand.... The fragmentation of knowledge and the isolation of bits of information can actually become a form of ignorance, unless they are integrated into a broader vision of reality.
139. When we speak of the "environment", what we really mean is a relationship existing between nature and the society which lives in it. Nature cannot be regarded as something separate from ourselves or as a mere setting in which we live. We are part of nature, included in it and thus in constant interaction with it. Recognizing the reasons why a given area is polluted requires a study of the workings of society, its economy, its behaviour patterns, and the ways it grasps reality. Given the scale of change, it is no longer possible to find a specific, discrete answer for each part of the problem.... We are faced not with two separate crises, one environmental and the other social, but rather with one complex crisis which is both social and environmental....
140. Due to the number and variety of factors to be taken into account when determining the environmental impact of a concrete undertaking, it is essential to give researchers their due role, to facilitate their interaction, and to ensure broad academic freedom. Ongoing research should also give us a better understanding of how different creatures relate to one another in making up the larger units which today we term "ecosystems". We take these systems into account not only to determine how best to use them, but also because they have an intrinsic value independent of their usefulness. Each organism, as a creature of God, is good and admirable in itself; the same is true of the harmonious ensemble of organisms existing in a defined space and functioning as a system....
141. ...The protection of the environment is in fact "an integral part of the development process and cannot be considered in isolation from it".[114] We urgently need a humanism capable of bringing together the different fields of knowledge, including economics, in the service of a more integral and integrating vision....
142. If everything is related, then the health of a society's institutions has consequences for the environment and the quality of human life. "Every violation of solidarity and civic friendship harms the environment".[116] In this sense, social ecology is necessarily institutional, and gradually extends to the whole of society, from the primary social group, the family, to the wider local, national and international communities. Within each social stratum, and between them, institutions develop to regulate human relationships. Anything which weakens those institutions has negative consequences, such as injustice, violence and loss of freedom.... Whether in the administration of the state, the various levels of civil society, or relationships between individuals themselves, lack of respect for the law is becoming more common. Laws may be well framed yet remain a dead letter. Can we hope, then, that in such cases, legislation and regulations dealing with the environment will really prove effective?...
NOTES
[114] Rio Declaration on Environment and Development (14 June 1992), Principle 4.
[116] BENEDICT XVI, Encyclical Letter Caritas in Veritate (29 June 2009), 51.
Monday, October 26, 2015
"A technology severed from ethics will not easily be able to limit its own power": Laudato Si', 131-136
In the excerpts below, Francis applies his earlier comments on creativity and human power to the topic of biotechnology, praising man's innate ingenuity and the way it can be used to solve real human problems, while also cautioning about potential dangers that new biotechnologies may pose to the environment or our fellow man.
New biological technologies
131. ...The Church values the benefits which result "from the study and applications of molecular biology, supplemented by other disciplines such as genetics, and its technological application in agriculture and industry".[110] But [John Paul II] also pointed out that this should not lead to "indiscriminate genetic manipulation"[111] which ignores the negative effects of such interventions. Human creativity cannot be suppressed. If an artist cannot be stopped from using his or her creativity, neither should those who possess particular gifts for the advancement of science and technology be prevented from using their God-given talents for the service of others. We need constantly to rethink the goals, effects, overall context and ethical limits of this human activity, which is a form of power involving considerable risks.
132. ...The respect owed by faith to reason calls for close attention to what the biological sciences... can teach us about biological structures, their possibilities and their mutations. Any legitimate intervention will act on nature only in order "to favour its development in its own line, that of creation, as intended by God".[112]
133. It is difficult to make a general judgement about genetic modification, whether vegetable or animal, medical or agricultural, since these vary greatly among themselves and call for specific considerations. The risks involved are not always due to the techniques used, but rather to their improper or excessive application. Genetic mutations, in fact, have often been, and continue to be, caused by nature itself. Nor are mutations caused by human intervention a modern phenomenon. The domestication of animals, the crossbreeding of species and other older and universally accepted practices can be mentioned as examples.... In nature, however, this process is slow and cannot be compared to the fast pace induced by contemporary technological advances....
136. On the other hand, it is troubling that, when some ecological movements defend the integrity of the environment, rightly demanding that certain limits be imposed on scientific research, they sometimes fail to apply those same principles to human life. There is a tendency to justify transgressing all boundaries when experimentation is carried out on living human embryos. We forget that the inalienable worth of a human being transcends his or her degree of development. In the same way, when technology disregards the great ethical principles, it ends up considering any practice whatsoever as licit. As we have seen in this chapter, a technology severed from ethics will not easily be able to limit its own power.
NOTES
[110] Address to the Pontifical Academy of Sciences (3 October 1981), 3.
[111] Message for the 1990 World Day of Peace, 7.
[112] JOHN PAUL II, Address to the 35th General Assembly of the World Medical Association (29 October 1983), 6.
New biological technologies
131. ...The Church values the benefits which result "from the study and applications of molecular biology, supplemented by other disciplines such as genetics, and its technological application in agriculture and industry".[110] But [John Paul II] also pointed out that this should not lead to "indiscriminate genetic manipulation"[111] which ignores the negative effects of such interventions. Human creativity cannot be suppressed. If an artist cannot be stopped from using his or her creativity, neither should those who possess particular gifts for the advancement of science and technology be prevented from using their God-given talents for the service of others. We need constantly to rethink the goals, effects, overall context and ethical limits of this human activity, which is a form of power involving considerable risks.
132. ...The respect owed by faith to reason calls for close attention to what the biological sciences... can teach us about biological structures, their possibilities and their mutations. Any legitimate intervention will act on nature only in order "to favour its development in its own line, that of creation, as intended by God".[112]
133. It is difficult to make a general judgement about genetic modification, whether vegetable or animal, medical or agricultural, since these vary greatly among themselves and call for specific considerations. The risks involved are not always due to the techniques used, but rather to their improper or excessive application. Genetic mutations, in fact, have often been, and continue to be, caused by nature itself. Nor are mutations caused by human intervention a modern phenomenon. The domestication of animals, the crossbreeding of species and other older and universally accepted practices can be mentioned as examples.... In nature, however, this process is slow and cannot be compared to the fast pace induced by contemporary technological advances....
136. On the other hand, it is troubling that, when some ecological movements defend the integrity of the environment, rightly demanding that certain limits be imposed on scientific research, they sometimes fail to apply those same principles to human life. There is a tendency to justify transgressing all boundaries when experimentation is carried out on living human embryos. We forget that the inalienable worth of a human being transcends his or her degree of development. In the same way, when technology disregards the great ethical principles, it ends up considering any practice whatsoever as licit. As we have seen in this chapter, a technology severed from ethics will not easily be able to limit its own power.
NOTES
[110] Address to the Pontifical Academy of Sciences (3 October 1981), 3.
[111] Message for the 1990 World Day of Peace, 7.
[112] JOHN PAUL II, Address to the 35th General Assembly of the World Medical Association (29 October 1983), 6.
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