law for spiritual and religious purposes.
The number of species within the genus is disputed
Others, such as the medieval historian Lynn White, have cited religion’s negative role in the crisis. White has suggested that the emphasis in Judaism and Christianity on the transcendence of God above nature and the dominion of humans over nature has led to a devaluing of the natural world and a subsequent destruction of its resources for utilitarian ends. While the particulars of this argument have been vehemently debated, it is increasingly clear that the environmental crisis and its perpetuation due to industrialization, secularization, and ethical indifference present a serious challenge to the world’s religions. This is especially true because many of these religions have traditionally been concerned with the path of personal salvation, which frequently emphasized otherworldly goals and rejected this world as corrupting. Thus, as we have noted, how to adapt religious teachings to this task of revaluing nature so as to prevent its destruction marks a significant new phase in religious thought. Indeed, as Thomas Berry has so aptly pointed out, what is necessary is a comprehensive reevaluation of human-earth relations if the human is to continue as a viable species on an increasingly degraded planet. This will require, in addition to major economic and political changes, examining worldviews and ethics among the world’s religions that differ from those that have captured the imagination of contemporary industrialized societies which regard nature primarily as a commodity to be utilized. It should be noted that when we are searching for effective resources for formulating environmental ethics, each of the religious traditions have both positive and negative features.
Literary Terms and Definitions: P - Carson-Newman College
In a similar vein, indigenous peoples, while having ecological cosmologies have, in some instances, caused damage to local environments through such practices as slash-and-burn agriculture. Nonetheless, most indigenous peoples have environmental ethics embedded in their worldviews. This is evident in the complex reciprocal obligations surrounding life-taking and resource-gathering which mark a community’s relations with the local bioregion. The religious views at the basis of indigenous lifeways involve respect for the sources of food, clothing, and shelter that nature provides. Gratitude to the creator and to the spiritual forces in creation is at the heart of most indigenous traditions. The ritual calendars of many indigenous peoples are carefully coordinated with seasonal events such as the sound of returning birds, the blooming of certain plants, the movements of the sun, and the changes of the moon.