Fiorenzo Facchini
Professor of Anthropology. University of Bologna.
The theme of the environment and its defense has jumped to the forefront especially in recent decades because of the great acceleration that technological development has been in industrialized countries, provoking a lively debate about its application and its influence on the balance of biosphere, to cause some concern for the survival of the human species on earth. The issue known as 'ecological question' posed today in the form of this problem in the second half of the nineteenth century was slowly discovering, that is, that the earth and the species that live there make up in some way, a unitary system, the components which have influence on each other, according to reports sometimes harmonious and capable of adaptation, sometimes conflicting and selective. The term "ecology" (gr. oikía , home environment, and logos, speech) was introduced for the first time in the field biological Ernst Heinrich Haeckel (1834-1919), as the "science of the relations of the organism with the environment" ( general morphology of organisms , 1866). So a sort of "economy of nature" - the terminology used, even a century earlier by Linnaeus (1707-1778) - the object to the study of the mutual relationships of all living organisms as united in one and the same bond, their adaptation to their environment, their transformations and their struggle for survival "(E. Haeckel, History of creation , 1868).
The word Ecology is now mainly related to the awakening of consciousness we are witnessing in our times in reference to the relationship between man and environment, a responsibility that also looks to the future generations, as the future of man on earth is bound in a balanced relationship between the different components of the ecosystem to which we belong. This has originated an extensive examination that involves scientific research, society and state, philosophy and economics, but also the religious thought and Christian theology. Source of precise understanding of the relationship between man and nature, religious thought it is also involved to the ethical issue, because more attentive to the fact that scientific and technological innovations are developed in a manner compatible with human rights and values \u200b\u200bof cultures. The technology does not come into play only as an instrument of exploitation of the goods of nature, but also concerns the use and distribution of the earth's resources - which are not unlimited - and the possibility, by no means remote, condition or even encourage the possibility of an upper hand of the rich nations over poor ones. Social justice is intertwined with ecological responsibility.
Concern for the environment has become today but for some cultural movements of opinion and a kind of "ideology" and an all-encompassing vision: someone has thought to make ecology the principles of ethics to regulate the relationship between man and environment, others speak of "human nature" or of different species of animals or the ecosystem as a whole. The moral problem exists, but needs to be addressed as part of a unified vision of ethics, which can not derive its principles from the fields that should be applied. May arise from the different areas of claims or demands of values, which should be considered and protected in a general view of man and nature is not limited to this, but attentive to future generations, whose lives depend on the choices made in the present. This situation can be represented paradigmatically by the passage of the term ecology from biology to the field of bioethics.
I. The man and the environment: the issues of greatest relevance
1. The novelty of the problem: the dynamic interaction between humans and the environment . The notion of 'system', which has been applied in many fields of knowledge (biological, anthropological, sociological, urban planning, etc..) Is the basis of ecology. Systemic approach is put on the first floor unit, which binds the parties, in order to understand diversity. In this approach the relationship between man and environment is seen in a single view and the environment is understood as a system of relations between the different biotic and abiotic components of which also belongs to the man. Ecology becomes a new way of seeing the world (see Deléange, 1994). This is the fundamental idea that underlies ecology. However, the part that man can play in the ecosystem is very different from that of other species. The ability to act in a deliberate and conscious environment, culture or attitude that is the cultural characteristics and gives a man a responsibility which distinguish it from any other species. The man does have the ability to manage the natural environment, which may depend on his choices. The processes of adaptation in humans are not only physiological or genetic but also cultural, so the ' terrestrial habitat becomes "ecumenical" to the man and he has the ability to decisively influence the future of his and other species.
Although this particular relationship to the environment has been stated more strongly in recent history, the human race since the beginning of the human species with the environment has not been realized, as for the other species, with only the genes and behavior set by the DNA or by 'imprinting , but by culture. If men have survived the rigors of the climate or the attacks of predators, while other species such as the australopithecines, had to succumb, it was thanks to the cultural measures, particularly in housing technology, instrumentation and power. The design capacity and symbolic communication, especially through language, are expressions of culture and, although extrasomatic factors have intervened in the relationship with the environment and have enabled the human species an evolutionary success. The culture was therefore essential for human survival.
During the long Paleolithic times the kind of relationship built with the economy of hunting and gathering was not a disturbing factor for the natural environment, both for the low population density, also marked by a strong selection for the high mortality, is the wide availability of resources. It achieved a substantial balance, a balanced competition between man and nature, even if accompanied by the sacrifice of many lives in a growth phase. In the Neolithic (Stone Age recently, between the ninth and the fourth millennium BC), with the transition to agriculture and farming, the relationship changed because you moved to the intensive exploitation nature (deforestation, grazing, etc.). even at the expense of other ecosystem components. This created imbalances in the flora and fauna, while retaining some important homeostatic mechanisms, such as biodegradation processes. In modern times, with industrial development, man's relationship with the environment has become critical. The invention and the use of machinery, mechanization of agriculture and the use of biotechnology (chemical fertilizers, pesticides, etc..), In addition to requiring a consumer of non-renewable energy (coal, oil), producing effects such as pollution of the collateral (land, air, water).
In the current situation makes it particularly some aspects of the emerging problem: the acceleration of technological innovations and their easy extension on a global scale, the impact of adverse effects in areas too far, the possible consequences for future generations. In the report Population and resources of the Pontifical Academy of Sciences (1991) observed, "the transformations in the twentieth century have accelerated at an ever faster. For the first time the global changes are now shorter than the life of a man and also the interval between two generations [...]. And the consequences of what we do today may be felt for a very long time. " Environmental degradation, imbalances in the ecosystem going, can make it problematic and critical human life and the very survival of the species. The ethical implications are connected, as well as the possible inefficient use of resources, a "culture" of the environment, that is a mentality that inspires correct ratios and responsible. It has been rightly observed that the ecological crisis, resulting from a bad relationship to the environment, is first and foremost a crisis of culture (see White, 1967), a crisis of the concept of life, the way in which man lives his relationship with nature and with others, yet characterized by an attitude of domination-exploitation of natural resources . It is therefore necessary to develop a common consciousness and education to the sense of responsibility towards future generations. These needs fall within the scope of ethics here we prefer to call "the environment or environmental ethics," rather than "environmental ethics", in line with what we read in the important document of the National Committee for Bioethics, Bioethics and Environment (1995). Environmental ethics is therefore covered in bioethics, because it concerns the life and conduct of man in relation to the natural and human.
2. The main themes on which to focus special attention to this . In order to future generations, some phenomena arising from human choices today are of great importance. Here we will briefly recall some of the most important.
The first of these concerns certainly the "deterioration of the environment." Both the physical environment as the biological are undergoing a dramatic deterioration for the interventions implemented by man. Every year thousands of extinct plants and animals, especially by deforestation. This loss of biodiversity is a loss to the ecosystem and breaks the balance between the different components, therefore we can not predict all their implications. The causes and effects of atmospheric pollution, however, are well known. The combustion of coal and oil, which is accompanied by modern industrial development, leads to an increase of carbon dioxide in the atmosphere. To that binds the so-called "greenhouse effect", the ability carbon to absorb and retain infrared radiation, so we have a warming Earth's surface. It should be noted the release of methane and chlorofluorocarbons, which are formed with the use of modern industrial equipment, household appliances and luxury goods on the market, leading to a reduction of ozone in the upper atmosphere - commonly known as the "ozone hole" - and thus its protective function against ultraviolet rays from the sun.
Water pollution, especially the use of fertilizers and pesticides, has led all'ipertrofizzazione seas and imbalances in the food chain in lakes and seas (some, like the Aral Sea, are considered biologically "dead"), while the increase of sulfur dioxide in the atmosphere, combined with other compounds, gave rise the phenomenon of acid rain, severely damaging the plants, animals and even buildings. No less worrying is the pollution caused by chemical mutagens and / or carcinogenic, derived either from products of combustion, is the use of food additives and cosmetics, and radiation resulting from nuclear explosions that, until a few years ago, have occurred in some regions of America, Polynesia and Central Asia. Although there was no precise epidemiological data, some effects are known at the genetic and chromosomal as well as the corresponding increase in tumors. These potential effects can not be estimated because they can occur even after a long time.
A second element of concern is the rapid "development of biotechnology." Even this development involves many hazards to humans of today and for future generations, not only for environmental pollution. The indiscriminate use of genetic engineering in agriculture and microbiology may have consequences in formation of transgenic organisms and new strains of virus can not be controlled, which could affect the balance of our ecosystem. Neither can be ignored the potential to alter the human genome on a large scale, or to intervene with the selection of humans equipped with special qualities, for example through the use of cloning.
We are also faced with a "depletion of natural resources." It is especially serious for those non-renewable resources, as are oil and coal, and become a further source of concern for the future. In industrialized countries is continuously increasing energy consumption, although it must also be considered that extending advanced technologies and less polluting. The increasing use is due in part to the satisfaction of needs that are more related to subsistence, but kind of production or stimulant. For this reason, the current phase of the relationship with the environment is called "high-energy stage," because there is a high energy consumption extrasomatic and then by a sharp increase of "tecnometabolismo.
A separate issue deserves more then a now commonly linked to ecological concerns: one represented by the development population of the human population. The extrapolations provide averages for 2020 world population slightly more than 8 billion people. The increase of about two billion compared to the current population (estimated in 2000 at around 6 billion) would affect about 95% in developing countries and should focus on for nearly 3 billion in urban areas, especially in large cities in countries developing countries. Urbanization, the migration of human groups from rural areas to cities, involves a series of stress from various points of view (physiological, psychological, social, style life), as well as a risk for environmental pollution, especially if immigration were to happen in a completely uncontrolled. The panorama is complex, however. For a population increase, mainly due to the decrease in mortality during childhood and adulthood, is accompanied by the declining birth rates, especially in industrialized countries, according to a phase of "demographic transition" that the European countries, will be extended to countries developing countries. Today, the situations are very different. There are countries with high population growth, and countries with by a significant population decline. This made it significantly decreased fertility rate (average number of children per woman) and increased significantly the life expectancy (or life expectancy at birth). In European countries the increase in life will be accompanied by an aging population. If we add the falling birth rate can be predicted imbalances in the population structure, with possible repercussions in addition to reproductive health care, as well as generational conflicts in the allocation of resources. Also for Europe a significant element of importance for the future is the growing phenomenon of migration, especially of immigrants, the repercussions of which affect the demographic structure and the various fields of social life.
From the perspective of the relationship between humans and the environment, the subject population, however, comes with the original characters of course. It would be simplistic and scientifically incorrect to consider the increase in population simply a source of pollution or a mere element of territorial imbalance, even if these factors are certainly not strangers. Population growth is also a source of resources and potentials that can interact constructively and creatively with the environment, provided that they are oriented in an organic and lit in accordance with that "produce culture, which has secured from the outset the survival and adaptation the human species. But this should be a responsibility of a global scope, global. Within the science population - and therefore as a contribution to the special character of the whole issue - are then taken into account is the difficulty of calculating the projections (see Myers and Simon, 1994) is the diversity of demographic trends of thought, whose relationship with the data is not always objective, influencing their interpretation and the measures to be taken.
II. Some reductive visions of environmental ethics
may be considered outdated conception of the relationship between man and environment inspired by the idea of \u200b\u200bdomination-exploitation, while there are several positions in the field of environmental ethics. A fairly common model is based on "respect for the biosphere" in the sense that the values \u200b\u200bto be pursued, and so what is good or bad, are identified on the basis of usefulness and needs of the ecosystem. It would be nature itself, in connection with the dynamic needs of its equilibrium, the source of moral values. This model was inspired by R. van Potter, who first, in 1971, introduced the term "bioethics" with specific reference to the problem of survival of the species. He, in fact, followed by many zoologists and anthropologists, argues that the aim of ethics should be seen to define patterns of behavior that ensure the survival of the species, so as to avoid that during the evolution - as noted by Dobzhansky (1958) - took place for many species, namely their extinction, due to the fateful choice made by natural selection.
Indeed, considering things from a purely biological point of view, the possibility of extinction of the human species exists, but it is reasonable to assume that it can be avoided by their culture, which plays a mediation between man and the environment: the culture tends to intentionally adapt the environment to humans and not just the man to the environment. It comes in fact in the process of adaptation genotypic and phenotype through interaction between the human species and its habitat . Culture is the man for a true "adaptive strategy" and can be seen as emblematic of what is his most important "ecological niche." But the thought of von Potter cultural values \u200b\u200bare part of naturalistic ethics. According to this scholar, the goal of global bioethics would be to recruit the "true believers" who know how to translate a future need a cultural change in current, which might influence governments, locally and globally, to reach a targeted monitoring and appropriate of human fertility and conserve and restore the natural environment. In this vision is the need for conservation of the system to justify choices in terms of ethics, without having to take care of themselves intrinsically ethical.
According to this line is the naturalistic conception of global bioethics supported by Brunetto Chiarelli (see Global Bioethics, Florence 1993), which states that bioethics should aim at "the preservation of DNA typical of the species and the maintenance its intraspecific variability. This principle applies to all species, including man. In this If, however, the choices made by human behavior become significant under the culture that interacts with the environment in the preservation of DNA. Becomes a positive choice which interacts favorably. "As animal populations to humans also the interaction between the environment and its users produce standards that characterize the behavior of historical context (ethics, morals) and that characterize and facilitate its survival." In this line, including abortion as a means of birth control, according to that author may be lawful. In his view, anthropologically very reductive, so is not assigned any specific relevance to the human person: everything can be sacrificed to the greater needs of the ecosystem. The ethical is thus dependent solely on an end - the preservation of the ecosystem - which can justify any means.
This is, in our view, a global ethic, but "ecocentric." The whole, which could also have its importance, is to be at the expense of the person. Nature is placed above the individual, as in the totalitarian conception of society, in which the individual is sacrificed on the altar the community. In a purely ecocentric view, without concern for human behavior, you could probably also put the 'Gaia hypothesis' proposed by Lovelock (1991). He sees the earth as a single system, rather like a living organism that has within it the ability to self-regulation, or homeostatic capacity, able to cope with the aggression of external agents. These include aggressive behavior can also be counted as human behavior, which, however, you should not worry too much, according to the author. What matters is the health of planet, not individual species of organisms. We must allow nature to take its course. Every species that damages the environment at risk of extinction, but life, that he continues. Gaia will continue even if the man will disappear in the sense that will be realized in this case a new equilibrium. In case this is not the survival of the species the criterion of ethics, but the life of Gaia.
In general, these are clearly simplistic view of ethics. The survival of the species (including humans) is certainly considered one of the aspects of ethics and values, but it should instead frame, and acquires meaning in a broader anthropological vision, which has the middle man, every man, those of today and those of the future. Preserving the environment is an essential value for human life, but remains in the order of the means or, if you will, as an intermediate-oriented man. The survival of the species to be seen as a consequence of the respect for man and nature, rather than as a founding principle of the morality of human behavior, otherwise, the man becomes a tool for nature, impersonal understanding, and loses its reason end. The survival of the species, as such, can not represent the ultimate goal of human life on earth, the altar on which must be sacrificed everything, even the good of the individual. It should rather be seen as a good thing to be achieved by morally responsible behavior of the individual and the community, and respectful of the life of every human being, certainly custodian, even at a phenomenological level, a singularity and transcendence with respect to nature.
III. The fundamental principles for ethical environmental well ecocentrism
has been rightly observed that: "The environmental ethic must take advantage of philosophical contributions, but must be based on a thorough scientific knowledge of environmental systems and human conscience and responsibility in the management of environment '(Marini-Bettola and Moroni, 1989, P.114). A consistent approach to the principles of environmental ethics as a system of relationships in which the different components interact, must both be based on the specificity of each of them and thus must also constructed taking into account that man is the natural "operator", as well as "user" environment. Only a vision that combines the needs of people and the ecosystem we can find satisfactory man aimed a guideline. They should be based on the centrality of man, its interdependence with others and with nature as a whole, the legitimate desire to increase the quality of life and the environment, measured not only on today but also on what pass on to future generations.
Some speak of the rights of all living beings, or non-human nature, or more generally ecosystem: this language seems to us inappropriate, however. Apart from the fact that rights and obligations should always be correlative, "it is not necessary - has been rightly pointed out - to recognize rights for nature to develop appropriate forms of protection it" (National Committee for Bioethics, 1995). The same applies to the ecosystem. It should instead talk of rights and duties of man towards nature is not human right to use the assets and obligations to safeguard balance and dynamic, an advantage which, ultimately, is the man himself. This is not restrictive or burdensome to nature, as it aims to recognize the man is saying that the dynamics and balances that are proper to be also those who, wisely managed, will ensure man's survival and its development. To think otherwise is to think of a centrality of man as a "permanent presence in relation to a changing nature," something apparently contradictory. You should try, in essence, using the words of that document Bioethics and environment, "a possible connection between the interest of man and that of non-human nature" (ibid. ). Viewed according to another perspective, this is also equivalent to saying that the quality of human life and environmental quality are closely linked and interdependent: there can be no quality of life without a good environment, but the search for a environmental quality would be meaningless if not also ensure a high quality of life.
From the perspective of the "right" or "rights" then be necessary to point out that we can talk of "rights of nature" when nature is included in the man, with his ability to give full meaning to it (see D'Agostino, 1992). This view is basically consistent with the more common interpretative framework of contemporary cosmology, which sees nature not as something static, but rather as a dynamic process "ever changing, in line with the strong presence of life and of man, a nature in which man's work is to fit almost giving a meaning to this upward movement, if nature has become history, it is because it is lived and built by man, beyond the necessary event or events that accidental damage to it.
among the founding principles of environmental ethics, therefore, we ask, first, the centrality of man. The fundamental value of ethics - that is, respect for the dignity and human rights - also applies to environmental ethics. It must therefore teaches respect for nature teaches respect for human life, of every man, of the whole person regardless of age, ethnicity, social group or economic productivity. The conclusions of a conference of Nobel prizes sponsored by the Foundation Spes Nova in 1989 he observed: "Education to fulfill their human neighbors and education to respect nature are one and the same duty. This duty includes our relationship with future generations, whose welfare and perhaps there could be endangered by the way we behave towards the environment "(Blasi and Zamagni, 1991). In the declaration for a global ethic adopted by the Parliament of World Religions held in Chicago in 1993, says: "the full realization of the inviolability of the human person, the inalienable freedom, the fundamental equality and the need for solidarity and mutual dependence among all men" (see Küng and Kuschel, for a global ethic , Milano 1995).
must also be established, along with the dignity of every man, the universal destination of goods of nature, which, however, are not unlimited. This involves searching for lifestyles that promote quality rather than quantity of assets held. It should also be borne in mind the relationship between individual good and the Common Good: although "the biosphere is not a good absolutely transcendent, it is nevertheless a personal and common good that transcends self-interest and the interests of a given generation. Thus, in defining the relationship of a person with the environment, understood as a common good, should be avoided any appearance of individualism and collectivism (Przewozny, 1991). But the centrality of man to be seen and pursued a comprehensive vision of the cosmos, there is a real interdependence, a real solidarity of man with the cosmos and of man with his fellows. In the aforesaid declaration of the Parliament of World Religions reads: "Inasmuch as men, we have a particular responsibility in view of future generations towards the planet Earth and the cosmos, air, water and soil. In this universe we are bound to each other and depend on each other. Each of us depends on the good of all. It must be said, therefore, that instead of spreading the rule of man over nature and the cosmos, we must cultivate the communion with nature and the cosmos. "
But solidarity is not only about man's relations with fellow human beings living today, but, as we have repeatedly pointed out, the responsibility we own against future generations. The right environment must be recognized to the human family as such, the men of today as those of tomorrow. It should be recalled that the concept of 'sustainable development', whose original meaning is the solution of a "problem of intergenerational efficiency, which will ensure the opportunities of future generations without being adversely affected those present" (National Committee for Bioethics, 1995) . A solution must be sought by appealing to research, study, cultural and scientific resources of the human race facing the problem in a spirit of respect and collaboration, without choosing roads pragmatically easier, but burdensome for humans, or for certain social groups or peoples. Environmental management, in essence, not a private interest. Suggests Jonas (1991), a supporter of the ethics of responsibility: "act so that the effects of your actions are consistent with the continuation of an authentically human life."
IV. The ideas of theology and the teachings of the Magisterium Church on the ecological question
Creation and the relations between man and nature belong fully to the theological reflection that finds many references in the biblical data. Not surprisingly, therefore, that theology also has taken in recent decades, a growing interest in "ecological question" (recent overview in Ancona, 1997; Tallacchini, 1999; Morandini, 1999). The Magisterium of the Church, both in the statements of Catholic Bishops, and through appropriate documents of the Roman Pontiff, has paid particular attention to the topic that goes far beyond the speech condition. In 1980 the German Bishops' Conference was dedicated to ecology an important document entitled Future of creation, humanity's future . Today's Catechism of the Catholic Church offers a brief but meaningful presentation of the theme: "The seventh commandment enjoins respect for the integrity of creation. Animals, like plants and inanimate beings, are by nature destined for the common good of past, present and future (see January 1:28-31). Use of mineral resources, plants and animals of the universe can not be divorced from respect for moral imperatives. Man's dominion over inanimate and other living beings granted by the Creator is not absolute, it is limited by concern for the quality of life of others, including that of future generations, requires a religious respect for the integrity of creation "(CCC 2415).
should be noted that some authors of the twentieth century, including Max Weber and Martin Heidegger, have ascribed to Christianity, the responsibility for having established a new relationship with nature which, desacralized its divine prerogatives, it would become, according to the Biblical command to "subdue the earth", the object of manipulation and exploitation by humans. Eastern religions, in contrast, traditionally prone to a unified vision of man and nature, would rather favor that respect for the environment that Western culture, the daughter of Christian thought, could not pay him more. The issue, which is part of the explanation of what Christianity means by "autonomy of created reality," not however, lend itself to simplistic summary. The meaning of biblical passages to "subdue and dominate the earth" (January 1.28) or to "cultivate and keep" the Garden of Eden ( January 2.15) is not a despotic rule, but a rule designed to give glory to the Creator, and therefore in full compliance with the forms of wealth creation. One of the roots of the word "dominate" (Heb. radah ) means to take possession of a territory as a shepherd takes possession of a pasture, and thus contains the idea of \u200b\u200bdriving and to graze; even the term "guard" (Heb. samar ) does not indicate a delivery extrinsic, but a "secure, hold property in Serbia," a "with caring responsibilities (see Sauer, 1982), as it preserves the law of God in their hearts (cf. Dt 4.9) or his own soul (cf. Prov 13.3; 16:17). It is significant that once yielded to sin, Cain can not be recognized as the guardian of his brother "(January 4.9). Besides this, we must not forget that the attitude of domination and control of nature takes its Start the modern era, especially with Francis Bacon (1561-1626) and then with Descartes (1596-1650), in a philosophical climate that has already distanced from the original Christian vision of the relationship between God and the world.
Many were the thoughts of John Paul II on the ecology and the responsibility for the environment, often proposed with accurate and authoritative teachings. The document lay Christifideles (1988) he expresses himself in these terms: "Certainly the man has received from God himself the task of dominate the created things and cultivating the garden the world, but it is a task, this, that man must carry out in respect of the divine image received, and then with intelligence and with love, he should feel responsible for gifts that God has provided and continues to bestow. Humanity has in its possession a gift that must pass - and, if possible, be even better - to future generations "(No. 43). If a man owes to his own cultural identity, as well as biological (what we earlier called its specific "ecological niche", see above , II) the merit of having assured adaptation to the environment and the environment to him, and with it its survival, it is also true that its culture is basically just be part of that 'image of God in man' in biblical revelation speaks to us. Its biological and cultural identity, therefore, refers to his full identity according to the plan of God, that of a personal being created in His image and likeness.
attention to the ecology will also be present in important social encyclicals such Sollicitudo Rei Socialis (1987) and Centesimus Annus (1991). A staff summary of the most important theological principles of ecology, however, is a line in the message for World Day of Peace 1990, Peace with God the Creator and peace with all creation (12/08/1989). The points on which further emphasizes the message are, very briefly, as follows. First, the "environmental problem" must be seen as an ethical, moral and can not be solved merely by legislative means (cf. nn. 13, 15). It must avoid two opposite extremes: the irresponsible and selfish individualism and that of an immanent naturism where the center is no longer the man and his transcendent dignity, but nature itself. But it is above the "respect for life" to be the norm of all true progress and the prerequisite of any ecological concern: concern for a safe environment based its validity (and the corresponding legislative measures their enforceability), as the environment is an "individual right" "The most profound and serious indication of the moral implications underlying the ecological problem is the lack of respect for life, as evident in many polluting behavior [...]. is respect for life and, primarily, for the dignity of the human person, the ultimate guiding norm for a healthy economic progress, industrial and scientific "(No. 7). For the solution of ecological problems also need to refer to the principle of solidarity, that is the responsibility of the international community in the management - production and distribution - the planet's resources (cf. nn. 9-11). Teaches respect for nature is ultimately not only an ethical but also theological and aesthetic creation as part of the transcendental beauty of the divine, and offers a way to come to recognize the existence of the Creator and give Him glory (cf. n. 14).
In a speech to participants in the study of tropical ecosystems Week organized by the Pontifical Academy of Sciences, the Pope recalled that all life must be respected, encouraged and loved as God's creation (see Speech , 19.5 .1990, Teachings, XIII, 1 (1990), pp. 1333-1336) and in the encyclical Sollicitudo Rei Socialis noted that "We must take into account the nature of each being and of its mutual connection in an ordered system, which is precisely the cosmos "(No. 34). That is the character of the global ecological problem, because the goods of this world are originally meant for all. It is God who has entrusted to man, as custodian and administrator in continuation of his creative activity: "the earth is essentially a common heritage, the fruits of which are for the benefit of all" ( Peace with God the Creator, Peace with All creation , 8). A similar statement was made by the Second Vatican Council (cf. Gaudium et Spes , 69). The case of the earth is everyone's responsibility because the land belongs to everyone, and everyone has the right to intervene in the decisions contribute to its preservation: the growth of the quality of the environment involves overcoming the various forms of degradation. Improving the quality of human life requires, ideally, that the earth's resources are used for the benefit of all people. Quality of life thus means that the living conditions unfit for human dignity will be ensured to all. To achieve this must be guaranteed the opportunity to take part in various activities of society, including decision-making processes in respect of human rights (see Address to the Conference of Nobel Laureates, organized by Foundation "Nova Spes , 14/12/1989) . The reason for the solidarity in tackling the environmental problem has also been invoked in a speech to participants at a conference on the environment with these words: "The balance of the ecosystem and environmental health protection they need is a responsibility that must be open to new forms of solidarity. We need solidarity and understanding open to all men and to all peoples, a solidarity based on respect for life and the promotion of resources for the poor and for future generations "(OR, 24-25.3.1997, p. 4).
Intervention Latest John Paul II in this regard is perhaps the speech, devoted to ecology and development, addressed the Pontifical Academy of Sciences March 13, 1999. In it, among the factors affecting the balance of the environment, you also mention "armed conflict and a frantic race to economic growth," the latter having to be moderated by interventions' perspective of the common good and not just profitability and personal gain "(cf. nn. 2-3). The ecology is as usual set in the context of human development, harmonious, covering the cultural development of peoples as well as scientific, and creating a mentality of respect and solidarity in most industrialized countries. Are all to be involved, scientists and politicians: "In order for the planet may be habitable in the future, and each has its place, encourage public authorities and all people of good will to question their attitudes and daily decisions, not can be a never-ending quest for material goods and unbridled that does not take into account the environment in which we live, but shall be adequate to provide for basic needs of present and future "(n. 3).
V. Responsibility and hope for the future: towards a culture of respect for the environment
Acknowledging the moral dimension, not just technical or scientific nature, the ecological question, and then his reference to the sphere of education, accountability and ' personal commitment, we try to deduce some consequences of application.
1. Safeguarding the environment and the energy problem . It is necessary reduce the burden of environmental pollution created by the products of combustion and industrial development and focus on clean energy and less polluting. Protecting the environment for future generations requires careful monitoring by appropriate indicators and monitoring systems on bio-ecological consequences of various elements of pollution, including those posed by nuclear explosions. In addition to control, requires effective containment of the causes of contamination by seeking alternative renewable sources of energy such as solar energy and that caused by nuclear fusion. You should also practice reforestation, especially to compensate for the reduction of forest cover as new industrial plants are introduced into a territory, or otherwise to return to the ecosystem of green extensions.
These needs become more alive when you consider the increased energy demand associated with the development both in countries of high technology, where consumption is growing, both in developing countries, where they are introducing innovations and lifestyles of most developed countries. It would not be fair that was prevented in developing countries access to the benefits of technology, but this should be enabling them to independently use modern technologies for cleaner and exporting those that have fallen into disuse in developed countries. "We should consider innovative schemes to finance the transfer and adaptation of technologies. Do not forget that the industrial democracies despite use energy more efficient, have lower per capita consumption that are much higher than in the rest of the world. They should therefore take care of every opportunity to introduce energy saving and renewable energy sources (Colombo et al., 1996).
2. Problems of population . The quality of life is linked to the availability of resources and population concentration. Certainly the possibility of the planet are not unlimited, but may be significant considering that, according to various estimates made also of the FAO, if you exploit the possibilities of the earth with the modern technologies available today, the burden of sustainable population would increase to up to 20 billion. Should therefore not be overlooked that the passage of time brings with it not only an increase in population, but the hope of technology and cultural progress in a position to address its needs. On the issue of population, the teaching of the Catholic Church supports continuity is not eligible based on family planning practices contrary to respect for human life. Reiterated in many Church documents, this view has been exposed at international level by the delegation of the Holy See at the Cairo Conference on Population (1994), and then collected in an organic and detailed in the document of the Pontifical Council for the Family on Trends demographic, Ethical and Pastoral Dimensions (1994). In it calls for a family policy that promotes family responsibilities and dikes with decision contraceptive imperialism that some nations want to practice, conditioning economic aid to countries in developing population policies of "control" of the birth.
If it is reasonable to talk about a balanced content of fertility in developing countries, as suggested by the aforementioned report of the Pontifical Academy of Sciences Population and Resources (1991), this could be obtained, as well as empowering people in the exercise of procreation, by improving the socio-economic and living conditions and basic education, important factors for the control of fertility and declining mortality, and thus for the formation of new balances in the current phase of demographic transition. According to John Paul II, "it is necessary to address population growth not only through the exercise of responsible parenthood in accordance with the divine law, not only by economic means profound effect on social institutions. Especially in developing countries, where much of the population is at a young age, it should eliminate the grave shortage of adequate facilities for education, for the diffusion of culture and training. The status of women should be promoted as an integral element of the modernization of society "( Address to the Pontifical Academy of Sciences , 22.11.1991, Teachings , XIV, 2 (1991), p. 1217).
not require that the development as a means or as a condition limiting births, as claimed by some, especially in the past. It is the falling birth rate which, in fact, it seems be a consequence of development. He admits indeed a kind of self-regulation mechanisms linked to the demographic development, but to foster the development of all people should be equitable distribution of resources. As mentioned, the goods of the earth are destined by God to all men. The social aspects of the problem are obvious and can not be addressed by the policies of individual countries, but at the level of the international community and within the logic of solidarity. As for the expected increase in the elderly population, from an ethical point overlooking the need for the care and respect for human life until its natural end.
3. problems posed by genetic engineering. Concerns about the environmental protection are also raised about the large-scale applications of genetic engineering techniques, in particular as regards the creation of bodies, animals or plants, the transgenic that is obtained by transfer, using special techniques of genes from other species or the same species. These techniques have as their purpose the improvement of plants and animals for food, creating new varieties or species. Without entering into the subsequent debate on this subject, both ecologically and ethical, we note that proponents of these technologies appeal to the opportunity to improve reproductive and food species on the plan, with clear benefits for humanity, developing the potential of nature by human intervention, for their part, environmentalists argue that the release of genetically modified organisms can damage the existing species, reducing biodiversity. In addition, an improper use of such widespread and patented by a few, also provided the appropriate tools, end up widening the gap between rich and poor countries. Very generally it should be noted that can not be banned, in principle, the creation of transgenic organisms, given the advantages they can offer. However, limiting the field of plant and animal, in these applications of the technique is required transparency, evaluation, monitoring and management of risks and benefits, as well as appropriate controls by the international community (see National Committee for Bioethics, 1993; Pontifical Academy for Life, 1999).
In the case of man, the responsibility for procreation can lead to wanting to use all the possibilities of medicine to reduce the phenotypic manifestations of disease genes and even gene therapies to correct them, but would not be justifiable interventions to eliminate before or after birth, the carriers of genes may be harmful to the individual or species. It would be pure eugenics, which applies in the animal world, but not to the case of human life. It might seem that the ethical problems posed by bio-engineering the single most concern the community, but it is not. Regardless of whether the adverse effects on the formation of new strains of viruses or other harmful species in the field of plant and animal biological experiments, the ability to influence and change the human genome may also occur on a large scale. In any event, beyond the scale of the phenomenon, there is a responsibility towards future generations, because any selection of human beings with particular qualities (for example, by cloning) or to improve the species (a ' eugenics operation based on criteria of racist) reduces the human person to an object or instrument, whereas the demands centrality of man who is increasingly seen as the subject and purpose.
4. The ecological issue as a matter of culture and consciousness. If the ecological problem is primarily a problem of culture, there arises the importance of ecological thinking, which encourages respect for nature and sense of responsibility in the management and distribution of its resources. We need a new cultural model for the relationship between man and environment: the environment certainly not intended as a place of exploitation or domination, but as a human co-star for its development. At the same time, just in order to harmony of the ecosystem, the man has a special responsibility because of his intellect and his freedom. John Paul II speaks of "education in ecological responsibility," of responsibility for oneself, responsibility towards others, responsibility towards the environment, responsibility is not only personally but also the Community. A definition of "environmental education", developed by reflection of the scientific community international, may be as follows: "the transmission of a body of knowledge, methods, experiences through which a person belongs to a group and the group itself becomes aware of the natural and human reality in which they live and therefore assumes a proper and responsible conduct in the planning and management systems and natural and cultural resources of the human environment "(see Moroni, 1989).
This work should lead to education than the natural cycles, to appreciate the beauty of nature, must be based on scientific knowledge the effects of environmental degradation and sustainable load and must consider the different aspects of the ecological problem (biological, economic, industrial, legal, ethical, human, etc.).. It should be carried out in various training sites (schools, aggregations, cultural centers) and should lead to a sense of sobriety, to review the lifestyle of the consumer society. It was noted that 'the members of industrialized societies must accept the idea that sustainable development requires a radical change in their culture and way of life "(Colombo et al., 1996). And because the problems are worldwide, it is necessary to develop the conscience of a biosphere and a sense of belonging to the world community. The development of an ecological conscience in personal and community level must be accompanied by appropriate action at the political level to ensure the conditions for sustainable development through the control and management. The interdependence of the various regions and countries, more and more evidence that the use of the environment, is the starting point for new international relations, where the environment is seen as a global problem of humanity, not as domestic problem of a single nation. Suffice it to recall the consequences of acid rain or nuclear explosions or, in general, air pollution. This requires new systems of international relations in which states feel part of a community and agree on joint courses of action on specific problems such as deforestation, pollution of air and water pollution, etc.. In 1982, to mark the centenary of the birth of s. Francis of Assisi, was developed and published the Gubbio card, which contains interesting ideas and suggestions about the responsibilities and environmental education (see Moroni, 1984). Human survival and quality of life of future generations depend on a cultural management environment, supported by appropriate national laws and agreements at the international level, led by a planetary consciousness and sense of responsibility of every person. Awareness of the common dependence - of creation and of humankind - from a single Creator, from which man was given the mandate to preserve and to bring in the goods given to it, can only strengthen this awareness and builds hope to perform well the task.
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