The socio-religious regulations of Leviticus offer little-explored perspectives from which to reflect on the relationship between humanity and the non-human creation. The cosmological framework upon which the worldview expressed in Leviticus is constructed places humanity at the fragile interface between creation (order) and chaos (destruction), ever struggling to discern, define and delineate the sacred and the profane. Several texts in Leviticus portray the land as an active character; capable of vomiting, resting and maintaining a ritualistically demanding relationship with God. Not only does the land appear to have a distinct relationship with YHWH, but in fact that relationship predates YHWH’s commitment to Israel. When the people sin, they risk not only the retreat of YHWH’s presence from the sanctuary, but also the land ejecting them in order that it might fulfill its ritual obligations. Each member of the community is responsible for maintaining the well-being of the lived-in world as expressed through obedience to teachings concerning the body, the social group, and cultic behaviour. Within this system, the manifested symbols of created order are those essential elements which enable the sustenance of the whole community: the people, the land, its vegetation and its animals. Responsible human care for this divinely-established ecology is thus ingrained in, and carefully detailed through, the regulations in Leviticus. Important examples include prescriptions for a sabbatical year for the land to rest and to restore its fertility; the Sabbath day as a space of economic disruption and regeneration; agricultural festivals as cultic boundaries of the life of the community; and dietary and cultic laws regulating the killing of animals for humans (as food) or for God (as sacrifice). Disobedience, or sin, renders both the human community, and the land upon which it lives, polluted and unclean. A particularly significant measure of controlling or cleansing the resulting pollution, of both the community and the land, is animal sacrifice – the killing of a perfect animal for God has the potential to restore the delicate balance between chaos and creation. Given these observations, Leviticus' conceptions of the land, animal sacrifice and ritualized rest can be perceived as a fruitful biblical locus of reflection from which to engage contemporary ecological ethics and praxis.

This dissertation explores the prospects for Christian-Muslim dialogue regarding the ecological crisis. It compares the views of Sallie McFague and Seyyed Hossein Nasr, leaders in ecological theology and ethics. In 1990, at the Spirit and Nature symposium at Middlebury College, they dialogued unsuccessfully. They could not understand each other across the ideological gulf of McFague's postmodernism and Nasr's traditionalism. However, beneath an outer shell of significant differences, McFague and Nasr share profound common ground. They both understand the ecological crisis as a result of the desacralization of nature in human perception. They believe that Western Christianity's failure to cultivate a spiritual vision of nature set the stage for the development of a thoroughly mechanistic and desacralized worldview in the Renaissance and Enlightenment. They both articulate visions for the resacralization of nature. While unique, these visions both image the world as a body animated by the Spirit of God rather than as a lifeless machine. Furthermore, both authors find insights to support human harmony with the natural world in the mystical wisdom of their traditions. The dissertation models a process of dialogue that unveils McFague's and Nasr's common ground. The first two chapters explore their stories and contexts, modeling the importance of getting to know one's interlocutor. In chapters three and four, their overall ecological theologies are outlined. Only in chapter five, in a dialogical setting in which both authors' ideas are viewed empathetically, are their differences engaged. Chapter six looks at their common ground, tracing how it grows out of their mutual ecological concerns. Finally, chapter seven creatively synthesizes their ideas, especially their proposals for the reintegration of nature into cities and their descriptions of the mystical understanding of the God-world and human-world relationships. The dissertation explores how the mystical consciousness of the unity of the human body with the body of the world needs to be cultivated more widely, and extended into the practice of interfaith dialogue. Christians, Muslims, and all others concerned about the ecological crisis need to become more aware of our unity and see through the illusion that we are separate.

The issue of ecological ethics has often been discussed because it is important for the development of further generations. Nature and culture are not at the same level, yet culture is subordinate to nature. Because of human influence, the harmony of nature is endangered and we live in an ecological crisis. This master's thesis compares the opinions of experts in Czech environment who perceive the ecological ethics, collisions of nature and culture and environmental sphere from the point of philosophy. In the first part, there is a theoretical basis of ecological ethics and the elementary classification. Further, the development of ecological ethics in the Czech phylosophical thinking is presented. In the main part, the author always explores two selected ideas of Czech professionals - Erazim Kohák, Josef Šmajs, Hana Librová, Petr Jemelka and Jan Patočka. The conclusion of the thesis is that although all the authors come from various conceptions, their results are more or less corresponding. It is fundamental to accept a personal responsibility and not to long for power and profit. It is imporant to indicate and become aware of ecological crisis and start to solve it on our own at first (e. g. by voluntary modesty and awareness that we leave a legacy for further generations). We do not need to live...

Esta tese visa a construção de uma biografia histórica do engenheiro agrônomo e ambientalista José Lutzenberger (1926-2002). O objetivo é compreender de que maneira a trajetória de Lutzenberger se articula com a construção de uma ética ecológica, em meio às lutas que ele protagonizou ao longo de trinta e um anos de militância ambiental. O fio condutor da narrativa é a ética ecológica, pois foi o elemento central em seu trabalho, que orientava sua própria visão de como o mundo deveria ser se a humanidade adotasse uma postura que priorizasse a ecologia. Utilizou-se, entre outros acervos, principalmente documentação do Arquivo Privado de José Lutzenberger (APJL): correspondência, recortes de jornais e revistas, iconografia, obras de Lutzenberger e de terceiros, documentos pessoais e oficiais, textos de depoimentos, conferências e de entrevistas, charges, textos técnicos. Também fizemos uso de fontes orais. A tese está estruturada em oito capítulos, de acordo com as lutas e posições ocupadas por Lutzenberger, ao longo de sua trajetória, enfocando as principais campanhas ambientalistas em que se envolveu, o cargo de Secretário de Meio Ambiente no governo Collor, sua atuação como empresário de “tecnologias suaves”, seu trabalho com educação ambiental e agricultura ecológica. O trabalho também analisa as redes de relações tecidas pelo personagem e a abordagem teórica em que se embasou para criar sua ética ecológica, de caráter ecocêntrico. Foi possível avançar no entendimento do arcabouço intelectual de Lutzenberger, bem como na dinâmica de sua militância, oferecendo uma sistematização dos princípios do que chamamos a Ética Lutzenbergeriana, ou Ética do convívio ecossustentável. / This dissertation aims at constructing a historical biography of José Lutzenberger, agronomist and environmental engineer (1926-2002). This biography aids in observing how his trajectory is articulated with the construction of an ecological ethics amidst his protagonism in 31 years of environmental militancy. Ecological ethics conduces this narrative as this was the central element in his work, guiding his own view of how the world should be if Humanity adopted a posture that prioritized Ecology. The main documental source was his private archive (Arquivo Privado de José Lutzenberger - APJL). Other sources used were correspondence, news clippings, iconography, works by Lutzenberger and others, personal and official documents, textual testimonials, conferences and interviews, editorial cartoons, and technical texts. Oral sources have also been used. The 8-chapter structure of this dissertation delineates the positions occupied by Lutzenberger and his trajectory of fight, with focus on the main environmentalist campaigns with which he was involved, as well as his position as Secretary of the Environment during the Collor administration, his business in "soft technology", his work with ecological agriculture and environmental education. This study also presents analysis of the networks created around him, as well as the theoretical bases he used to create the ecological ethics with its eco-centric character. Advances in the understanding of Lutzenberger's intellectual outlines and of the dynamics of his militancy in this work offer a systematization of principles named the Lutzenbergerian Ethics, or the Ethics of Eco-sustainable Life.

Esta tese visa a construção de uma biografia histórica do engenheiro agrônomo e ambientalista José Lutzenberger (1926-2002). O objetivo é compreender de que maneira a trajetória de Lutzenberger se articula com a construção de uma ética ecológica, em meio às lutas que ele protagonizou ao longo de trinta e um anos de militância ambiental. O fio condutor da narrativa é a ética ecológica, pois foi o elemento central em seu trabalho, que orientava sua própria visão de como o mundo deveria ser se a humanidade adotasse uma postura que priorizasse a ecologia. Utilizou-se, entre outros acervos, principalmente documentação do Arquivo Privado de José Lutzenberger (APJL): correspondência, recortes de jornais e revistas, iconografia, obras de Lutzenberger e de terceiros, documentos pessoais e oficiais, textos de depoimentos, conferências e de entrevistas, charges, textos técnicos. Também fizemos uso de fontes orais. A tese está estruturada em oito capítulos, de acordo com as lutas e posições ocupadas por Lutzenberger, ao longo de sua trajetória, enfocando as principais campanhas ambientalistas em que se envolveu, o cargo de Secretário de Meio Ambiente no governo Collor, sua atuação como empresário de “tecnologias suaves”, seu trabalho com educação ambiental e agricultura ecológica. O trabalho também analisa as redes de relações tecidas pelo personagem e a abordagem teórica em que se embasou para criar sua ética ecológica, de caráter ecocêntrico. Foi possível avançar no entendimento do arcabouço intelectual de Lutzenberger, bem como na dinâmica de sua militância, oferecendo uma sistematização dos princípios do que chamamos a Ética Lutzenbergeriana, ou Ética do convívio ecossustentável. / This dissertation aims at constructing a historical biography of José Lutzenberger, agronomist and environmental engineer (1926-2002). This biography aids in observing how his trajectory is articulated with the construction of an ecological ethics amidst his protagonism in 31 years of environmental militancy. Ecological ethics conduces this narrative as this was the central element in his work, guiding his own view of how the world should be if Humanity adopted a posture that prioritized Ecology. The main documental source was his private archive (Arquivo Privado de José Lutzenberger - APJL). Other sources used were correspondence, news clippings, iconography, works by Lutzenberger and others, personal and official documents, textual testimonials, conferences and interviews, editorial cartoons, and technical texts. Oral sources have also been used. The 8-chapter structure of this dissertation delineates the positions occupied by Lutzenberger and his trajectory of fight, with focus on the main environmentalist campaigns with which he was involved, as well as his position as Secretary of the Environment during the Collor administration, his business in "soft technology", his work with ecological agriculture and environmental education. This study also presents analysis of the networks created around him, as well as the theoretical bases he used to create the ecological ethics with its eco-centric character. Advances in the understanding of Lutzenberger's intellectual outlines and of the dynamics of his militancy in this work offer a systematization of principles named the Lutzenbergerian Ethics, or the Ethics of Eco-sustainable Life.

Deep ecology is the field of environmental ethics, which seeks to change human values and attitudes that would lead to the solution to environmental problems. The aim of this thesis is to confront the selected propositions which deep ecology include (overpopulation, economic growth, decentralization, ethics of voluntary simplicity and biodiversity) with views of other authors and to seek answers to the ethical and social issues associated with them. Opinions on the topic and their role in solvin

Esta tese visa a construção de uma biografia histórica do engenheiro agrônomo e ambientalista José Lutzenberger (1926-2002). O objetivo é compreender de que maneira a trajetória de Lutzenberger se articula com a construção de uma ética ecológica, em meio às lutas que ele protagonizou ao longo de trinta e um anos de militância ambiental. O fio condutor da narrativa é a ética ecológica, pois foi o elemento central em seu trabalho, que orientava sua própria visão de como o mundo deveria ser se a humanidade adotasse uma postura que priorizasse a ecologia. Utilizou-se, entre outros acervos, principalmente documentação do Arquivo Privado de José Lutzenberger (APJL): correspondência, recortes de jornais e revistas, iconografia, obras de Lutzenberger e de terceiros, documentos pessoais e oficiais, textos de depoimentos, conferências e de entrevistas, charges, textos técnicos. Também fizemos uso de fontes orais. A tese está estruturada em oito capítulos, de acordo com as lutas e posições ocupadas por Lutzenberger, ao longo de sua trajetória, enfocando as principais campanhas ambientalistas em que se envolveu, o cargo de Secretário de Meio Ambiente no governo Collor, sua atuação como empresário de “tecnologias suaves”, seu trabalho com educação ambiental e agricultura ecológica. O trabalho também analisa as redes de relações tecidas pelo personagem e a abordagem teórica em que se embasou para criar sua ética ecológica, de caráter ecocêntrico. Foi possível avançar no entendimento do arcabouço intelectual de Lutzenberger, bem como na dinâmica de sua militância, oferecendo uma sistematização dos princípios do que chamamos a Ética Lutzenbergeriana, ou Ética do convívio ecossustentável. / This dissertation aims at constructing a historical biography of José Lutzenberger, agronomist and environmental engineer (1926-2002). This biography aids in observing how his trajectory is articulated with the construction of an ecological ethics amidst his protagonism in 31 years of environmental militancy. Ecological ethics conduces this narrative as this was the central element in his work, guiding his own view of how the world should be if Humanity adopted a posture that prioritized Ecology. The main documental source was his private archive (Arquivo Privado de José Lutzenberger - APJL). Other sources used were correspondence, news clippings, iconography, works by Lutzenberger and others, personal and official documents, textual testimonials, conferences and interviews, editorial cartoons, and technical texts. Oral sources have also been used. The 8-chapter structure of this dissertation delineates the positions occupied by Lutzenberger and his trajectory of fight, with focus on the main environmentalist campaigns with which he was involved, as well as his position as Secretary of the Environment during the Collor administration, his business in "soft technology", his work with ecological agriculture and environmental education. This study also presents analysis of the networks created around him, as well as the theoretical bases he used to create the ecological ethics with its eco-centric character. Advances in the understanding of Lutzenberger's intellectual outlines and of the dynamics of his militancy in this work offer a systematization of principles named the Lutzenbergerian Ethics, or the Ethics of Eco-sustainable Life.

The goal of this diploma thesis called "Ethics of the Garden" is to introduce the ecological-ethical issue and the closely related question about the role of a mankind in the world. First of all, the main aim is to introduce the ecological-ethical concept of the American author Michael Pollan. In this concept, a garden is viewed as a source of elementary ethical principals that are applicable in the relationship of mankind to nature. That is why it is called "Ethics of the Garden". The practical part of the thesis is dedicated to the individual principles of this concept. It introduces its characteristics and it also gives specific examples of the practical application of the principles of the "Ethics of the garden" within the context of central Europe. Here only very few original ecosystems (untouched by human intervention) have survived and it is hard to find an ideal solution for the coexistence of mankind and nature. Keywords ecological ethics, environmental ethics, ethics of the garden, environment, nature, culture, civilization, intervention in nature, primary and secondary nature

1 online resource (181 leaves) / This study relies on ecocriticism as the discipline benefitting the analysis of the imagery of nature in Konstantin Paustovsky’s prose. The objective of this approach is to demonstrate that Paustovsky’s prose goes beyond of what was expected from a Soviet writer by the socialist realist dogma. This thesis attempts to prove that an ecocritical approach validates his prose as being universal in its message and thus relevant to contemporary readers. Scholars of ecocriticism ask the following questions when analysing a nature-orientated prose: what values are expressed in nature-orientated literature, does the portrayal of nature reflects the cultural values of a nation as well as the way in which a person’s interaction with his natural environment enhances or hampers his spiritual development. The timeframe, within which Paustovsky wrote his prose, should be taken into account, because it coincides with the Lenin and Stalin regimes, when any criticism of the government including its nature conservation policies was impossible. The analysis of attitudes of the Russian people towards nature in Paustovksy’prose demonstrates that it evolved from the acceptance of the official stand to the one of criticism. This research resulted in the following conclusions: Firstly Paustovsky’s view with regard to ecological problems and his solutions to these problems are on par with those of modern ecologists. The writer, for example, proposes a holistic way to undertake nature conservation, such as replacing ruined forests by the same type of trees, not interfering in the cycles of nature and stresses the importance of scientific information on how to care of the natural environment. Secondly, it is through his presentation of nature that the author familiarises the reader with the essence of the Russian culture, which is totally intertwined with the manifestations of Russian nature, such as folklore, superstitions, cultural traditions and values attached to certain animals and trees Thirdly, it has been established that the ‘external’ natural landscape of a person namely his environment, undoubtedly influences his ‘internal landscape’, his psyche. This implies that the natural environment of a person will have an influence on his psychological make-up. It is assumed that this study, in particular the use of ecocriticism as a tool to analyse literature where nature plays a role, will shed new light on the role of nature in Russian prose. This is especially the case with regard to the way in which ecological issues such as nature conservation are treated. / Classics & World Languages / D. Litt. et Phil. (Russian)

Cette thèse est une étude analytique et comparative des conceptions éthiques autochtones, à travers des discours coloniaux de deux régions de l'Amérique : le Pérou et le Québec. Le but ultime de cette étude est permettre de découvrir les principes de ces éthiques des communautés autochtones et de les faire participer au débat et à la création d'éthiques interculturelles et écologiques pertinentes pour le monde contemporain. À cette fin, ce travail se consacre à l'étude des traditions orales autochtones, et plus particulièrement à la littérature de source orale coloniale. Plus précisément, nous étudions deux chroniques coloniales autochtones des Andes : le Manuscrit de Huarochirí et la Relation de Joan Santa Cruz Pachacuti, ainsi que les relations de deux missionnaires jésuites en Nouvelle-France : Paul Lejeune et Jean de Brébeuf. Étant donné que ces textes ne peuvent être considérés comme des transcriptions littérales des traditions orales autochtones, nous optons pour une méthodologie qui prend en compte à la fois les locus de l'énonciation, les traditions discursives et les processus de textualisation de la mémoire, ainsi que les relations contextuelles (référentielles, intertextuelles et interpersonnelles) et les instances d’une analyse « éthicologique ». Du côté des textes des Andes, des dynamiques éthiques synthétisées comme une « éthique de la réciprocité » sont dégagées. Cette dernière se veut hautement écologique, prend en considération la cohabitation avec toutes les entités de l’environnement (humaines et non humaines) et, par conséquent, peut être considérée comme un effort pour répondre aux défis imposés par le contexte dans lequel elles vivent. En ce qui concerne les textes québécois, leurs principes éthiques se résument en une « éthique du respect », celle-ci pouvant également être considérée comme une éthique écologique. De fait, on y observe l’absence d’une réelle séparation entre l’être humain et les autres entités de son milieu, remplacée par une continuité fluide de relations entre celles-ci, formant un « cercle sacré » de relations. À partir de ces résultats, un bilan comparatif est dressé et montre que les différences sont pour la plupart de nature formelle. En effet, les éthiques sont ancrées dans des réalités sociohistoriques différentes puisqu’elles se réfèrent à différents environnements et aux coutumes qui y sont reliés. En termes de similitudes, celles-ci se résument au concept de « cosmoéthique du cercle » qui révèle une conception de l'éthique comme un processus dynamique mettant en jeu non seulement les humains, mais aussi l'environnement et ce qui échappe à l’appréhension palpable du monde. Enfin, une tentative est faite, celle de donner une perspective à certains principes dégagés lors des analyses, montrant qu’elles peuvent impliquer une complexité parfois niée ou écartée par certains philosophes occidentaux contemporains. Ainsi, ce travail montre que l’étude de discours proprement autochtones est une porte d’accès à leurs manières de concevoir l’éthique et peut donc contribuer au travail interculturel de la philosophie et, plus précisément de l’éthique. / This thesis is a comparative study of indigenous ethical conceptions, through the analysis of colonial discourses from two regions of the Americas: Peru and Quebec. The aim of this study is to discover the principles of indigenous ethics and have these participate in the creation of and discussion about intercultural and ecological ethics that are relevant to the contemporary world. To this end, this paper is devoted to the study of indigenous oral traditions, and more particularly to colonial literatures based on oral sources. Specifically, we study two indigenous colonial chronicles from the Andes: the Huarochiri Manuscript and the Relation, by Joan and Santa Cruz Pachacuti; we also examine the relations of two Jesuit missionaries in New France: Paul Lejeune and Jean de Brébeuf. Since these texts cannot be considered as direct transcriptions of indigenous oral traditions, we use a methodology that takes into account the locus of enunciation, discursive traditions and processes of textualization of memory; as well as contextual relationships (intertextual, referencial, and interpersonal) and the different instances of an “ethicologic” analysis. Regarding the Andean texts, ethical dynamics are highlighted and then synthesized as an “ethics of reciprocity”. This highly ecological ethics takes into consideration the coexistence of all environmental entities (human and non-human), and may be viewed as an effort of Andean people to respond to the specific challenges they faced. Concerning the texts from Quebec, the ethical principles identified may be summarized as an “ethics of respect”. These may also be viewed as an ecological ethics as they do not perceive a real separation between man and the other entities that inhabit their environment. Rather, they view the relationship between human and non-human entities as a fluid continuity that forms a “sacred circle”. Based on these results we draw a comparative assessment that demonstrates that the difference is mostly formal: ethics are anchored in different socio-historical realities related to environmental differences and the customs associated with these environments. Regarding the similarities between the Peruvian and Quebec indigenous ethics, they may be summarized by the concept of a “cosmoethics of the circle”. This reveals a conception of ethics as a dynamic process that brings into play not only humans, but also the environment, as well as that which escapes a palpable apprehension of the world. Finally, this thesis attempts to lend a perspective on some of the principles outlined in the analysis, by showing that they can involve a complexity that is at times denied or dismissed by contemporary Western philosophers. In summary, this dissertation shows that the study of indigenous discourses, or discourses which give a voice to indigenous people, is a gateway to their ways of thinking about ethics and therefore can contribute to the intercultural work of philosophy and ethics. / La presente tesis es un estudio analítico y comparativo de las concepciones éticas indígenas, a través de discursos coloniales de dos regiones de América: Perú y Quebec. La finalidad última de este estudio es la de permitir descubrir los principios de esas éticas indígenas y de hacerlas participar en el debate y creación de éticas interculturales y ecológicas pertinente al mundo contemporáneo. A ese fin, este trabajo se consagra al estudio de las tradiciones orales indígenas, y más particularmente al de la literatura de fuente oral colonial. Concretamente, se hace un estudio de dos crónicas coloniales indígenas de los Andes: el Manuscrito de Huarochirí y la Relación de Joan Santa Cruz Pachacuti; y de las relaciones de dos misioneros jesuitas en Nueva Francia: Paul Lejeune y Jean de Brébeuf. Puesto que estos textos no pueden ser considerados como trascripciones literales de las tradiciones orales indígenas, se ha optado por una metodología que toma en consideración tanto los locus de enunciación, las tradiciones discursivas y los procesos de textualización de la memoria, como las relaciones contextuales (intertextuales, referenciales e interpersonales) y las diferentes instancias de un análisis “eticológico”. Del lado de los textos andinos, se destacan dinámicas éticas que se sintetizan en una “ética de la reciprocidad”, ética altamente ecológica que toma en consideración el convivir con todas las entidades del entorno (humanas y no humanas) y, en consecuencia, que se puede considerar como un esfuerzo para responder a los desafíos impuestos por el contexto en el cual viven. Por lo que se refiere a los textos quebequenses, se identifican principios éticos que pueden ser resumidos como una “ética del respeto”, que también puede ser considerada como una ética ecológica, ya que no se concibe una real separación entre el ser humano y las demás entidades de su entorno, sino más bien una continuidad fluida de relaciones entre ellos, formando un “círculo sagrado” de relaciones. A partir de estos resultados, se elabora un balance comparativo que muestra que las diferencias son sobre todo de orden formal, ya que las éticas se anclan en realidades socio-históricas diferentes por tener que ver principalmente con las diferencias del medio ambiente y de las costumbres que les están asociadas. En cuanto a las similitudes, estas se resumen en el concepto de “cosmoética del círculo”, que releva una concepción de la ética como una dinámica que pone en juego no sólo a los humanos, sino también el medio ambiente y lo que escapa a la aprensión palpable del mundo. Para terminar, se intenta dar perspectiva a algunos principios destacados en el análisis, mostrando que pueden conllevar una complejidad que a veces es negada o descartada por los filósofos occidentales contemporáneos. Así, este trabajo muestra que el estudio de discursos propiamente indígenas, o que dan la palabra al indígena, es una puerta de acceso a sus maneras de concebir la ética y que, por tanto, puede contribuir en una labor intercultural de la filosofía y de la ética.