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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). 33
