Oldal 36 [36]
1. INTRODUCTION
Concerning the economic dimension, Francis critigues systems driven by
consumerism and short-term profit, which exploit both people and the planet
(§138). He calls for sustainable economic models that prioritize long-term
human and environmental well-being, writing that "when we speak of
“sustainable use”, consideration must always be given to each ecosystem’s
regenerative ability in its different areas and aspects” (§ 140).
As regards the ethical dimension, integral ecology is grounded in moral
responsibility. Francis invokes the principle of stewardship, rooted in Genesis,
urging humans to act as “guardians” of creation rather than exploiters. This
ethical call aligns with John Paul II’s 1990 message, which is referenced,
labelling “senseless damage to the environment” as an act of violence against
human dignity. “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. Although we are often not aware of it, we depend
on these larger systems for our own existence.” (§140).
1.5.3. The relationship between creatures
A central tenet of integral ecology is that humans are not separate from nature
but are an integral part of it. Francis writes, “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” (§139).
This perspective challenges anthropocentric views that treat the environment
as a resource to be dominated. Instead, it emphasizes interdependence, where
human flourishing depends on the health of the natural world. ‘This aligns
with Paul VTs 1972 Stockholm message, which you cited, affirming the “goodness
of creation” and human responsibility to protect it.
1.5.4. Ecological sin
The formulation of ecological sin also appears in the relationship between
nature and man. In response to human intervention and exploitation of nature,
numerous civil and legislative initiatives have emerged, some evolving into
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