PAPERS

CÁTEDRA DE ÉTICA AMBIENTAL FUNDACIÓN TATIANA PÉREZ DE GUZMÁN EL BUENO

Chuvieco, E. (2012). Religious approaches to water management and environmental conservation. Water Policy, 14, 9-20.

Abstract: The goal of this paper is to identify points of convergence between the great religious traditions in addressing human–nature relations, as well as presenting a critical evaluation of whether these approaches have in fact affected environmental conservation in representative countries. Christianity, Islam, Judaism, Buddhism and Hinduism have been considered. The main traditions considered are: (1) dominion: humans at the top of Creation and using natural resources as needed; (2) stewardship: humans having a delegate dominion over Creation and being responsible and accountable for their use of natural resources; (3) empathy: nature is affected by human misbehaviour; (4) analogy: nature is an image of God; (5) God worshipper: nature gives glory to God; (6) cosmic humility: nature is beyond human comprehension; (7) natural mysticism: union with God is accomplished through contemplation of the created world; (8) worship: nature is sacred. These approaches are not necessarily conflicting but rather they can be considered in some cases as being complementary. Their actual impact on water and environmental conservation should be further researched.

 

Chuvieco, E. (2012). Is Christianity responsible for global environmental crisis? Estudios Geográficos, LXXIII, 273, 421-447 (doi: 410.3989/estgeogr.201215).

Abstract: In the sixties, Christianity was accused of giving the human a dominant status over the other created beings. This accusation started the debate on its role on the environmental degradation of the planet. This article reviews the different answers that have been given to these criticisms from historical and theological standpoint. In the second part, we analyze to what extent this alleged aggressiveness of Christianity is reflected in the environmental situation of Christian countries against other countries with different religions. To do this, we use different indicators related to environmental health and ecosystems health. We conclude that no Christian countries have worse environmental situation than the representatives of other religions. There is a clear correlation between wealth level and environmental quality in Christian countries, which is not as evident in the Hindu or Muslim countries. With a similar level of wealth and population, Christian countries actually offer higher values of environmental quality than those found in countries with other religious traditions. While our analysis can not be concluded that Christianity promotes environmental conservation, the results indicate at least the possibility of rejecting the opposite hypothesis, as Christian countries have not significantly worse indicators than those found in countries representing other religious traditions.

 

Burgui, M. (2008). Medio ambiente y calidad de vida. Cuadernos de Bioética, XIX-2ª, 66, 293-317. Asociación Española de Bioética y Ética Médica. Madrid.

Abstract: The aim of the article is to relate the concepts of quality of life and environment, through the analysis of the places where human activities take place, and how ecological, cultural and socioeconomic factors infl uence people’s quality of life. Moreover, some proposals to improve the quality of life are made, either through the public (individual or collective) participation, or through the increasing consciousness about our own living habits.

 

Ballesteros, J. (2014). Ecologismo humanista Vs. Crematística (Conferencia impartida en el curso de verano "¿Por qué la conservación de la naturaleza?"; Santander, junio de 2014).