Oldal 35 [35]
1.5. Regulatory Concepts in Environmental Codifications
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. Intergenerational
solidarity is not optional, but rather a basic guestion of justice, since the world
we have received also belongs to those who will follow us. The Portuguese
bishops have called upon us to acknowledge this obligation of justice: “he
environment is part of a logic of receptivity. It is on loan to each generation,
which must then hand it on to the next’. An integral ecology is marked by
this broader vision.” (§159).
Pope Francis introduces the concept of integral ecology, which integrates
environmental, social, economic, and ethical dimensions. This approach sees
humans as part of nature, not separate from it, and calls for sustainable practices
that respect both creation and human communities (§137—-142). The encyclical
urges collective action — by individuals, communities, and states — to address
climate change, pollution, and biodiversity loss. It emphasizes the role of
international cooperation and personal conversion to ecological awareness
(§169-172, §217-221). Laudato Si’ has influenced global environmental
discourse, inspiring policies and movements that integrate ecological and
social justice, reinforcing the Church’s commitment to addressing the ecological
crisis as a moral and human issue.
1.5.2. Integral Ecology in Laudato Si’
Integral ecology rejects fragmented approaches to environmental issues, which
often prioritize economic or technical solutions without considering social
and ethical consequences. Pope Francis argues that “everything is closely
interrelated” (§138), meaning that environmental problems cannot be addressed
in isolation from social injustices, economic inequalities, or moral values. This
holistic perspective requires solutions that simultaneously address ecological
degradation, poverty, and cultural erosion.
With respect to the environmental dimension, Francis highlights issues
like climate change, pollution, water scarcity, and biodiversity loss (§137). He
stresses that the Earth is “our common home” and that its degradation harms
both nature and human communities, particularly the most vulnerable.
In emphasizing the social dimension, the encyclical links environmental
harm to social injustices, noting that the poor suffer disproportionately from
ecological crises (e.g., lack of clean water or displacement due to climate
change). “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.” (§139).
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