• Emilio Chuvieco (2019). Bioética y ecoética: fomentar el diálogo Alfa y Omega, Nº 1146
    Resumen: The article highlights the common points between Ecoethics and Bioethics, arguing that the differences between both disciplines that have arisen in our country are due to ideological aspects rather than their philosophical foundations (Original Publication).
  • Burgui, M. (2008). Medio ambiente y calidad de vida Cuadernos de Bioética, XIX-2ª, 66, 293-317.
    Resumen: 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.
  • Resumen: 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). ¿Es el cristianismo responsable de la crisis ambiental del planeta? Estudios Geográficos, LXXIII, 273, 421-447 (doi: 410.3989/estgeogr.201215).
    Resumen: In the Sixties the debate began on the role that Christianity has played in the environmental degradation of the planet, accusing this religion of having granted the human being a dominant status vis-à-vis the rest of created beings. This article reviews the different responses that have been given to these criticisms from the historical and theological point of view. In the second part, it is analyzed to what extent this supposed aggressive nature of Christianity vis-à-vis other religions is manifested in the environmental situation of Christian countries compared to others where other religions are majority.
  • Ballesteros, J. (2014). Ecologismo humanista contra Crematística Conferencia impartida en el curso de verano "¿Por qué la conservación de la naturaleza?"; Santander, junio de 2014.
    Resumen: Deep analysis of the situation of the economic, social and environmental crisis of our day, looking for the ultimate causes and making proposals in this regard. The author criticizes the cult of money and the misuse of technology, and highlights the importance of the human being in the context of global environmental problems, the dilemma of international inequalities and the need to replace the enlargement of space and the oversizing that dominates our current life, by the revaluation of the person and a new use of time.
  • Chuvieco, E. & Burgui, M. (2015). Ética ambiental y empresa Profesiones, 157, 38-39.
    Resumen: The article discusses the main aspects that relate environmental ethics to the business world, highlighting the positive points that this discipline can bring to the companies.
  • Burgui, M. (2015). Hans Jonas: conservación de la naturaleza, conservación de la vida Cuadernos de Bioética XXVI 2015/2ª, 87, 253-266.
    Resumen: This article discusses three of the problems that the German philosopher Hans Jonas studied. The first one addresses the need for a specific ethic dedicated to the moral dimension of environmental problems, from a different perspective to the traditional. The second problem is crucial in the discussion on environmental ethics: the value of the nature. Does the nature have an intrinsic value or an instrumental value only (to satisfy the interests of the human being)? The thesis of Jonas, which claimed that nature is a good in itself, were further elaborated here. And the third problem is the derivation of moral norms and the role of man in this ethic that recognizes a good in itself in nature. According to Jonas, the human being is not diminished by recognizing the intrinsic value of nature, since the man’s uniqueness and value are unquestionable. From these three central issues, the paper highlights the importance of seeking the links between bioethics and environmental ethics to address the current environmental, social and economic crisis.
  • Chuvieco, E. & Burgui, M. (2016). La conversión ecológica de las parroquias. Palabra, 645, 68-69.
    Resumen: The article comments on the publication of a guide of good environmental practices for parishes based on the encyclical Laudato si 'of Pope Francis, as well as some of the main lines to follow that are proposed in the guide to seek sustainability also in our daily life.
  • Chuvieco, E. (2016). "Los Estados se comprometen a cuidar la «casa común»". Palabra, 634, 8-12.
    Resumen: The Catholic Church is no stranger to the important global challenge of reversing the effects of climate change that affects the entire planet. Pope Francis marked the moral path to follow in his encyclical Laudato si´, some of whose teachings have been reflected in the agreement reached at the recent Paris Summit on Climate.
  • Chuvieco, E., Burgui, M. & Gallego-Álvarez, I. (2016). Impacts of Religious Beliefs on Environmental Indicators. Is Christianity More Aggressive Than Other Religions? Worldviews, 20, 251–271.
    Resumen: In this paper, the authors examine whether the more environmental-aggressive attitude of Christianity suggested by Lynn White (1967) could be sustained based on environmental indicators. The religious beliefs were obtained from a World database on religious practices, and the environmental variables from the Environmental Performance Index. Several controlling factors were generated to decouple the influence of religious traditions from other external variables, such as economic wealth or governance. The analysis was done worldwide at country level and for the African continent at provincial level. The results of our analysis demonstrate opposite trends to White’s conclusions, since Christian territories, both at country and provincial level, had better environmental indicators than territories dominated by other religious traditions, particularly compared to Muslim-dominant areas. Religious practice showed little explanatory power regarding environmental performance for all religions, although Christianity showed a higher positive correlation. Environmental performance of countries in all religious traditions showed a strong dependence from other controlling factors, particularly the human development index and the per capita income
  • Resumen: We analyzed the impact of religious affiliation on the ethical and environmental values of Spanish environmental activists, based on an internet survey and a working seminar held with representatives of major environmental non-government organizations (ENGO) of Spain. Respondents’ religious affiliations were significantly different compared with those of Spanish society in general, with a much higher proportion of Buddhists, agnostics and atheists and a lower proportion of Catholics. Strict environmental values of ENGOs activists did not show significant differences between the religious groups, which imply that religious beliefs did not impact actual environmental values. However, they did have a significant influence on the activists’ opinions on other bioethical issues. We found that Catholics and believers of other religions were more in favor than agnostics and atheists of introducing ethical limits on abortion, euthanasia or human embryo manipulation.
  • Chuvieco, E., Sánchez, M. & Settele, J. (2016). Religion and science: boost sustainability Nature, 538, 459.
    Resumen: This letter explains the main conclusions of the ISSREC (International Seminar on Science and Religion cooperation for Environmental Care), which took place in Torreciudad on June 20th and 21th (2016), and the statement proposed by the scientists and religious leaders who participated in the event (Declaration of Torreciudad).
  • Chuvieco, E. (2017). Ciencia y Religión para el cuidado de la casa común. Teología y catequesis, 136, 13-30.
    Resumen: Some reflections are presented on the collaboration between sciences and religions to improve the care of the environment, based on the Encyclical Laudato si’ by Pope Francis. In front of those who have accused the text of having little scientific basis, the first part shows how it is quite consistent with the scientific knowledge we have of environmental problems, using as an example their comments on the relevance of climate change and the importance of its mitigation. In a second part, we reflect on the interest of sciences and religions collaborating more closely with environmental challenges and the importance of both recognizing their mutual contributions: science as a means of knowing environmental problems and following their trends, and religions as sources of inspiration and ethical values to modify unsustainable patterns of production and consumption.
  • Emilio Chuvieco (2017). La "conversión ecológica" en la "Laudato Si" y en la tradición cristiana La Albolafia: Revista de Humanidades y Cultura, Nº. 10, págs. 27-41.
    Resumen: This paper presents personnal thoughts on the meaning and relevance of the "ecological conversion", one of the most innovative and important concepts of the encyclical letter Laudato si’ of pope Francis. This concept affects not only our consumer or transport habits, but it mainly affects how we consider ourselves in relation to other human beings and the natural environment. The ecological conversion implies considering ourselves as part of a something bigger, created by God and not by ourselves. Therefore we are accountable for our actions to other human beings and other creatures. This implies a change in our life style, but also in our worldview, by recuperating the sacred meaning of Nature, as it is an image of God, and the intrinsic value of all other created beings.