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Hans Küngs arbete Weltethos presenterar en global etisk grund med målet att gemensamt lösa olika globala utmaningar. Syftet med denna uppsats är att, med Küngs teoribildning som utgångspunkt, utforska och analysera hur denna kan appliceras på en samtida global utmaning: miljökrisen. Genom en kombination av kvalitativa analytiska metoder undersöks hur Küngs fem universella värden kan bidra till den etiska diskussionen om lösningar på det globala miljöproblemet. Dessutom utvärderas fördelar och utmaningar med att tillämpa teorin på globala miljöproblem. Resultatet visar att Küngs universella värden kan hjälpa till att förstå och resonera kring den globala miljöetiska utmaningen, men att teorin även kräver komplettering med andra teoretiska perspektiv för att konkret adressera olika lösningar. Slutsatsen är att en gemensam etisk grund är viktig i dessa frågor, men att det också behövs mer konkreta förslag och riktlinjer för att nå fram till hållbara lösningar på global nivå. / Hans Küng’s work Weltethos presents a global ethical framework aimed at collectively addressing various global challenges. The purpose of this thesis is to expose and analyze how Küng’s theoretical framework can be applied to contemporary global challenge: the environmental crisis. Through a combination of qualitative analytical methods, the study examines how Küng’s five universal values can contribute to the ethical discussion on solutions to the global environmental problem. Additionally, the advantages and challenges of applying the theory to global environmental issue are evaluated. The results show that Küng’s universal values can help understand and discuss the global environmental ethical challenge, but the theory also requires supplementation with other theoretical perspectives to concretely address different solutions. The conclusion is that a common ethical foundation is important in these matters, but that more concrete proposals and guidelines are needed to achieve sustainable solutions on a global level.

Currently the world is in the midst of a major ecological crisis, of which climate change is a key element. It is contended that this ecological destruction is largely a result of the underlying values controlling ethics and the controlling instinct of the modern worldview, which has been dominant for the past three centuries. The most recent and still emerging worldview, postmodernism, is examined and contrasted as a rebuttal to the modernistic tendencies and ethics. Utilising Ecclesiastes 1: 1-18, the ethical themes that the author of Ecclesiastes used are explored and paralleled to similar views found in postmodernism. Together, these biblical and postmodern thoughts illustrate how a strong environmental ethic can be formed that counters the modernistic worldview of controlling creation. The outcome of this research is to integrate aspects of postmodern thought with the book of Ecclesiastes to present a theological ethical basis from which a Christian can view and act towards creation. / Systematic Theology & Theological Ethics / M.Th. (Theological Ethics)

当代佛教如何参与现代环境危机这一公共社会议题是本文的问题意识，参与佛教与人间佛教的环保参与实践及其理论阐述正是现代社会较有影响力的佛教环保实践。 / 本文首先研究参与佛教的生态正义与人间佛教的心灵环保这两种类型在环保进路上的不同特征，参与佛教的环保以社会抗议、公义的分配制度及文化批判的社会正义诉求为其特征，人间佛教主要团体则以心灵净化、节约资源等行动表现出心灵环保的特点；接着将生态正义与心灵环保放入自然、经济、政教关系等社会处境进行剖析，最后对参与佛教的生态正义与人间佛教的心灵环保这两种佛教环保类型进行对比。 / 通过两种类型的比较研究探讨佛教参与环保的进路与趋势，冀望两种参与类型的彼此关照，互相学习和进行整合作为佛教参与环保的愿景，即多维视野的佛教生态参与模式，同时兼顾与结合社会与个体、正义与心灵等多维角度，共同推进从社会结构层面的抗争与心灵文化的变革，探索佛教智慧如何更好的参与现代社会环境危机以寻找出路。 / Buddhism has involved in environmental protection on the local as well as global level. This thesis seeks to explore how and why the Buddhist modern movements, particularly Engaged Buddhism and Humanistic Buddhism adopt different approaches to environmental issues. The comparative study of these two Buddhist movements and their respective approaches to environment protection attempts to characterize and contrast the two different approaches as Eco-Justice and Eco-Spirituality and to analyze them in terms of their cultural, economic, political and social contexts. / Though the approach of Eco-Justice adopted by Engaged Buddhism focuses on social justice and the approach of Eco-Spirituality adopted by Humanistic Buddhism concentrates on spiritual cultivation, this thesis attempts to argue that they provide contrasting yet complementary approaches to environmental protection. The dialogue between Engaged Buddhism and Humanistic Buddhism on environmental issues will enrich each other and contribute to the Buddhist engagement of environmental protection as a whole. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / 梁容. / Thesis (Ph.D.)--Chinese University of Hong Kong, 2012. / Includes bibliographical references (leaves 183-196) / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstracts in Chinese and English. / Liang Rong. / 致谢 --- p.i / 目录 --- p.iii / 摘要 --- p.iv / Abstract --- p.v / 引 言 --- p.1 / Chapter 第一章 --- 佛教与生态之研究概览 --- p.3 / Chapter 第一节 --- 现代生态危机出路之探寻：佛教的救渡 --- p.3 / Chapter 第二节 --- 佛教与生态问题之俯瞰：学术研究概述 --- p.6 / Chapter 第三节 --- 类型学之研究方法 --- p.20 / Chapter 第四节 --- 论文之篇章结构 --- p.28 / Chapter 第二章 --- 参与佛教的环保正义（eco-justice）之实践与论述：以泰国为例 --- p.31 / Chapter 第一节 --- 前言 --- p.31 / Chapter 第二节 --- 参与佛教的环保实践 --- p.33 / Chapter 第三节 --- 环保正义的佛教之理论建构及社会论述：佛使比丘自然即法的佛教理论 --- p.53 / Chapter 第四节 --- 资本主义社会文化批判与佛教社会经济发展观：萧素乐佛教之现代社会论述 --- p.64 / Chapter 第五节 --- 结语：参与佛教环保正义类型之展望与反思 --- p.76 / Chapter 第三章 --- 人间佛教的心灵环保（eco-spirituality）之实践与论述：以台湾为例 --- p.82 / Chapter 第一节 --- 前言 --- p.82 / Chapter 第二节 --- 慈济“预约人间净土：行动与理念 --- p.84 / Chapter 第三节 --- 法鼓山“心灵环保：行动与理念 --- p.100 / Chapter 第四节 --- “心灵环保进路的分析：宗教意义及社会涵义 --- p.113 / Chapter 第五节 --- 结语：人间佛教心灵环保类型之展望与反思 --- p.150 / Chapter 第四章 --- 两种类型比较与展望：参与佛教的环保正义与人间佛教心灵环保 --- p.153 / Chapter 第一节 --- 两种佛教环保类型比较的视野 --- p.154 / Chapter 第二节 --- 生态正义与心灵环保两种类型的比较研究 --- p.157 / Chapter 第三节 --- 整合与超越：两种类型的互相对话与互相取鉴 --- p.176 / 结 语 --- p.180 / 参考资料与书目 --- p.183

Currently the world is in the midst of a major ecological crisis, of which climate change is a key element. It is contended that this ecological destruction is largely a result of the underlying values controlling ethics and the controlling instinct of the modern worldview, which has been dominant for the past three centuries. The most recent and still emerging worldview, postmodernism, is examined and contrasted as a rebuttal to the modernistic tendencies and ethics. Utilising Ecclesiastes 1: 1-18, the ethical themes that the author of Ecclesiastes used are explored and paralleled to similar views found in postmodernism. Together, these biblical and postmodern thoughts illustrate how a strong environmental ethic can be formed that counters the modernistic worldview of controlling creation. The outcome of this research is to integrate aspects of postmodern thought with the book of Ecclesiastes to present a theological ethical basis from which a Christian can view and act towards creation. / Philosophy, Practical and Systematic Theology / M.Th. (Theological Ethics)

The modern world is experiencing a spiritual and moral crisis. Associated with this, Christian spirituality and ethics have become separated in the life of the individual Christian and the community of the church. The Christian understanding of human beings and the integrated nature of spirituality and ethics provides a solution to this crisis. Christian spirituality and morality both originate in the character and purposes of God as revealed in the biblical record. The value and effects of the. integral relationship between spirituality and morality can be traced throughout scripture and the history of the church. The. encounter and relationship with God, in Jesus Christ and through the presence and power of God's Spirit, transforms the disciple of Christ, which means that spirituality is the basic framework and motivation for morality. Integrated spiritual and moral formation creates moral character and moral communities which enable believers to act with love and justice. / Christian Spirituality, Church History and Missiology / M.Th. (Specialisation in Christian Spirituality)

The modern world is experiencing a spiritual and moral cns1s. Associated with this, Christian spirituality and ethics have become separated in the life of the individual Christian and the community of the church. The Christian understanding of human beings and the integrated nature of spirituality and ethics provides a solution to this crisis. Christian spirituality and morality both originate in the character and purposes of God as revealed in the biblical record. The value and effects of the integral relationship between spirituality and morality can be traced throughout scripture and the history of the church. The. encounter and relationship with God, in Jesus Christ and through the presence and power of God's Spirit, transforms the disciple of Christ, which means that spirituality is the basic framework and motivation for morality. Integrated spiritual and moral formation creates moral character and moral communities which enable believers to act with love and justice. / Christian Spirituality, Church History and Missiology / M.Th. (Christian Spirituality)

Die voorbestaan van die mensdom is nou verweef met die toestand waarin die omgewing verkeer. Menslike aktiwiteite het 'n groot impak op die omgewing, terwyl die omgewing weer die mens se lewensgehalte bepaal. Hierdie studie is dan daarop gemik om deur omgewingsopvoeding, die mens te lei tot omgewingsgesonde gedrag met die oog op volhoubare ontwikkeling. Ten einde hierin te slaag, word die verskillende omgewingsprobleme en die redes daarvoor eers uitgeklaar. Daarna word die faktore wat tot omgewingsagteruitgang kan lei, ondersoek. Hieruit blyk duidelik <lat die wereld en die RSA, in die toekoms digter bevolk, meer besoedel, ekologies minder stabiel en daarom meer gevoelig vir natuurrampe gaan word. Soos uit die proefskrif sal blyk kan omgewingsopvoeding 'n positiewe bydrae tot bierdie omgewingsprobleme lewer. Om daarby uit te kom word daar dus eers 'n kort bistoriese oorsig van omgewingsopvoeding gegee. Die rol en bydrae wat enkele internasionale organisasies tot omgewingsbewustheid gelewer het, word ondersoek. Daar word 'n oorsig gegee van verwikkelinge in die RSA en die invloed van die Aardeberaad op omgewingsopvoeding in die RSA, word ontleed. Ten einde outentieke omgewingsopvoeding te vergestalt word aanvaar <lat die mens met sy geboorte in 'n wereld gewerp word waaraan hy slegs met sy dood kan ontsnap. In hierdie gesitueerdheid in die wereld as leefnrimte, moet hy sin aan sy bestaan gee, terwyl hy ook 'n poging moet aanwend om die omgewing te verbeter, as voorsorg vir die oorlewing van toekomstige geslagte. Met inagneming van die opvoedings- en omgewingsrelasie waarin die mens tot sy omgewing staan, word die essensiele kenmerke van omgewingsopvoeding blootgele, ten einde moontlikheidsvoorwaardes te stel vir outentieke omgewingsopvoeding. Besondere Idem word gele op omgewingsgedrag wat volhoubaarheid nastreef. Dit alles kulmineer in omgewingsgesonde gedrag wat as oorkoepelende doelstelling vir omgewingsopvoeding gestel word. Omdat die mens se gedrag teenoor die omgewing bepaal word deur sy omgewingsetiek, word drie verskillende benaderings tot omgewingsetiek onderskei. Klem word gele op die noodsaak van omgewingsgeletterdheid. Ten einde die mens se optrede teenoor die omgewing te probeer verstaan, word drie omgewingsgedragstyle ontleed. Twee wetenskaplike aardgenese-hipoteses word beskryf vir verdere duidelikheid oor omgewingsgedrag. Aan die einde van die studie, word enkele beginsels gestel wat kan lei tot die ontwikkeling van omgewingsgesonde gedrag met die oog op volhoubare voortbestaan. / Mankind's survival is interwoven with the state of the environment. Human activities have a great impact on the environment, while the environment, again, determines the quality of man's life. This study aims to aid mankind, through environmental education, to environmentally sound behaviour with an eye on sustainable development. To attain this, the different environmental problems and their causes, are sorted out first. Then the factors that can lead to environmental degradation are investigated. From this it is quite clear that in the future, the world and the RSA will be more densely populated, become more polluted, be ecologically less stable and will therefore be more sensitive to natural disasters. Because environmental education can make a positive contribution to this, a short historical survey of environmental education is given. The role and contribution of some international organisations is investigated. Developments in the RSA are surveyed and the influence of the Earth Summit on environmental education in the RSA is analysed. At birth, mankind is thrown into a world from where he can escape only at death. In this world in which he has to stay, he must give meaning to his existence, while also trying to improve the environment to guarantee the survival of coming generations. Bearing in mind the educational and environmental relationship between any human being and his environment, the essential characteristics of environmental education are exposed in order to set possible conditions for authentic environmental education. Special emphasis is placed on environmental behaviour aimed at sustainablility. All this culminates in environmentally sound behaviour that acts as the overall aim for environmental education. Because man's environmental ethic determines his behaviour towards the environment, three different approaches to environmental ethics are distinguished. Emphasis is placed on the necessity for environmental literacy. In order to try to understand man's behaviour towards the environment, three styles of environmental behaviour are analysed. For further clarification of environmental behaviour, two scientific earth genesis hipotheses are also described. In conclusion, this study leads to certain principles that can lead to the development of environmentally sound behaviour aimed at the sustainable survival of mankind. / Educational Studies / D. Ed. (Filosofie van die Opvoeding)

Thesis (MPhil)--University of Stellenbosch, 2002. / ENGLISH ABSTRACT: I begin this assignment with an examination of verses such as Gen. 1:28 from the period of primeval history in the Old Testament (0. T.) of the Christian Bible which have been seen by some commentators, particularly Lynn White, as being responsible for a despotic attitude towards the natural environment and consequently for much of the damage that has been done to the environment. These texts are critically examined to determine whether one may interpret them in that manner but also taking into account the form and context of writing. The 'despotic' interpretation of these texts is contrasted with the views of others, such as Robin Attfield who see in them a call to stewardship, not a licence to ruthlessly subjugate. Attfield particularly does not believe that these ancient texts can be held responsible for the present ecological crisis. Thereafter an examination is made ofO.T. texts which refer to the concept of rest for the earth which, for our present-day context is interpreted in this assignment as a rest from the rigours of environmental degradation and from the over-exploitation of the earth's resources. New Testament (N.T.) texts are also critically examined in section 4, examining in the gospels Jesus' attitude towards the natural environment, and also other N.T. texts, particularly from the epistles ofSt Paul. The conclusion in this section is that the N.T. writers portray a benevolent attitude towards non-human nature and portray God as caring for even those inhabitants of the natural realm which humans may deem insignificant, eg, the sparrows referred to in Luke 12: 6. In section 5, there is once again an examination ofN.T. texts, but this time for the purposes of re-interpreting the concept of salvation so that it embraces the whole of creation and not only humankind. The point of departure here is that humans cannot be separated from their non-human environment on this earth. Salvation and reconciliation is for the whole of the created order, as St Paul seems to indicate. Therefore in this section of the assignment an holistic view of salvation is adopted: we are saved in our world and with our world, not apart from it and out of it. Section 6 endeavours to draw together the criteria that would inform an environmental ethic that Christians can subscribe to, given the approach that has been taken in the previous sections of the assignment; 6.2 lists the features necessary for such an ethic. An examination is also made of various ethical theories such as Natural Law (Teleology), Utilitarianism, and Deontology and what impact they would have if applied in an environmental framework. This section ends in 6.5 with an overview of the main tenets of the Deep Ecology movement, not viewing it so much as an ethical system, but more as a set of values which accord with a deep respect for all of nature and which may guide humankind to transform destructive attitudes towards the environment. Because this assignment deals with Christian morality in respect of the environment, it is necessary to critically examine the concept of stewardship which is the thrust of section 7, titled 'Stewardship Revisited'. The views of Robin Attfield, John Passmore and William Dyrness with regard to stewardship in the Bible and Christian tradition are contrasted. Thereafter Elizabeth Dodson Gray's views are referred to and supported as the way towards a much-needed transformation of humans' attitude to the natural environment. Gray rejects the notion of stewardship as an acceptable environmental ethic because it retains the overtones of domination and paternalism. It is concluded that stewardship, even if it is biblically justified and is supported by Christian tradition, has failed to arrest the degradation and destruction of the natural environment caused by human activities. This then leads on to the next section where this assignment supports Gray's 'Ethic of Attunement'. 'Becoming Attuned', the heading of the section describes in two words the basis of Elizabeth Gray's environmental ethic. It is noted here that she calls upon humankind to become attuned to our ecosystems and the life-support systems in the biosphere and to plan and structure our industries and activities to 'fit in'. Gray's ethic of attunement is also supported because it is practical, down-to-earth and takes into account the needs of human beings as part of nature. Section 9 gives a brief overview of some practical implications and applications of an ethic of attunement. The fields of education, industry, farming, energy and nature-conservation are touched on. The last subsection under 9, 9.6, gives a recent example of a clash between human and non-human nature in the Cape Peninsula, namely, the so-called invasion of residential areas by baboons. How this problem may be dealt with under an ethic of attunement is discussed. This assignment concludes in section 10 with the exhortation to move beyond an ethic of stewardship of the natural environment to one ofattunement. Moreover, the urgency of doing so is emphasised. If we do not change our ways to fit in with nature, planet Earth is doomed to eco logical destruction. / AFRIKAANSE OPSOMMING: In die begin van hierdie taak word verskei Bybelse verse uit die oergeskiedenis in die Ou Testament (O.T.) ondersoek om te bepaal ofhulle verantwoordelik gehou kan word vir die mens se despotiese gesindheid teenoor die natuurlike omgewing en die gevolglike skade wat so 'n gesindheid veroorsaak. Verklaarders soos veral Lynn White is van mening dat verse soos Genesis 1: 28 wel aanleiding gegee het tot so 'n despotiese gesindheid teenoor die omgewing. Hierdie mening word in teenstelling geplaas met die sienswyse van skrywers soos Robin Attfield wie meen dat die verse onder bespreking te doen het met rentmeesterskap eerder as despotisme. Bowendien glo Attfield dat hierdie oeroue tekste nie verantwoordelik gehou kan word vir ons hedendaagse ekologiese krisis nie. Daarna word ondersoek ingestel in die O.T. tekste wat te doen het met die konsep van rus vir die aarde. Die konsep word in hierdie deel van die taak vertolk in ons hedendaagse konteks as 'n_rus vir die aarde van omgewingsdegradasie en die onmatige ontginning van die aarde se hulpbronne. Tekste uit die Nuwe Testament (N.T.) word ook ondersoek. In afdeling 4 word gekyk na Jesus se woorde en gesindheid met betrekking tot die natuurlike omgewing asook ander verse uit die sendbriewe van Paulus. Hier is die gevolgtrekking dat die N.T. skrywers welwillendheid betoon teenoor die nie-menslike natuur en dat hulle vir God afbeeld as besorgd oor die geringste van wesens in die natuurlike wêreld, dit wat die mens as nietig mag beskou, soos die mossies waarna verwys word in Lukas 12: 6. In afdeling 5 word daar weereens N. T. tekste ondersoek, maar hierdie keer met die doelom die tradisionele dogma van verlossing om te skep sodat dit die hele skepping omhels en nie net die mensdom nie. Hier is die uitgangspunt dat ons nie die mens kan afsonder van die res van die skepping nie. Verlossing en versoening is vir die hele skepping, soos dit blyk in party dele van Paulus se briewe. 'n Alomvattende benadering tot verlossing word in hierdie deel van die taak bevorder: ons word verlos in en met die res van die skepping, en nie apart daarvan nie. Afdeling 6 poog om die maatstawwe te identifiseer wat behoort deel te wees van 'n omgewingsetiek vir Christene, gegewe die rigting wat ingeslaan is in die vorige afdelings van die taak. In 6.2 is daar 'n lys opgestel van die maatstawwe wat nodig geag is. Verskeie etiese teorieë soos Utilitarisme en Teleologie word nagegaan om hulle uitwerking op omgewingsetiek te bepaal. Hierdie afdeling eindig met 6.5 waar die grondbeginsels van die 'Deep Ecology' beweging voorgehou word as die soort waardes wat die mensdom kan lei om 'n_innige respek vir die hele natuur te koester. Daar word saamgestem met die mening dat 'Deep Ecology' nie 'n praktiese, stelselmatige omgewingsetiek is nie, maar, as ons die ideale en grondbeginsels daarvan aanneem, mag dit die nodige transformasie veroorsaak in mense se verkeerde gesindheid teenoor die natuur. Omdat hierdie taak met Christelike omgewingsetiek te doen het, is dit nodig om die konsep van rentmeesterskap as omgewingetiek te ondersoek, want dit is deesdae die oorheersende nadering in die Christelike kerk. Die menings van Robin Attfield, John Passmore en William Dyrness met betrekking tot rentmeesterskap word in teenstelling getrek. Daarna word gekyk na Elizabeth Dodson Gray se sienswyse aangaande die etiek van rentmeesterskap teenoor die omgewing. Haar sienswyse word ondersteun - dat rentmeesterskap hoofsaaklik 'n etiek van heerskappy of baasspeel is. Die gevolgtrekking hier is dat rentmeesterskap nie meer voorgehou kan word as 'n paslike omgewingetiek nie. Dit het nie tot dusver geslaag om die degradasie en vernietiging van die natuur deur die mens stop te sit nie. Gray sê dat die mens in ooreenstemming moet kom met die natuur ('become attuned'). Dit is die inhoud van afdeling 8 - 'n uitleg van haar 'Ethic of Attunement'. Haar uitgangspunt is dat die mens homlhaarself moet sien as deel van die natuur en nie as oorheerser nie. Al die mens se aktiwiteite, en veral die nywerheid, moet inpas by die natuur se siklusse. Gray se etiek word ondersteun omdat dit prakties is en omdat dit die belangstellings en benodighede van die mensdom in ag neem, maar as deel van die natuur. Afdeling 9 word gebruik om kortliks te skets wat sommige van die implikasies en praktiese toepassings van hierdie etiek in die samelewing mag wees. Hier word gekyk na die uitwerking op opvoeding, nywerheid, boedery, energie en natuurbewaring. In die laaste onder-afdeling in hierdie afdeling, 9.6, is daar 'n beskrywing van 'n spesifieke probleem wat te doen het met die botsing tussen die mens en nie-menslike natuur. Die onlangse botsings tussen mense en bobbejane in die Kaapse Skiereiland word gebruik om te sien hoe Gray se omgewingsetiek van 'attunement' in so 'n situasie gebruik kan word om 'n oplossing te kry. Die taak eindig met afdeling 10 waar mense aangespoor word om die omgewingsetiek van 'attunement' aan te neem en die etiek van rentmeesterskap af te skaf Bowendien word daar gepleit dat dit dringend moet gebeur want as ons nie ons algemene gesindheid van oorheersing verander nie, is die aarde verdoem tot vernietiging van die natuur.

Historiquement, les animaux sauvages ont toujours représenté une ressource pour les hommes, assurant la sécurité alimentaire des sociétés locales et traditionnelles. L’exploitation touristique de la faune implique dès lors une évolution dans les modes de vie, la culture et les identités locales. L’objectif de cette recherche doctorale est d’analyser le récréotourisme faunique. Les activités récréotouristiques autour de la faune sauvage traduisent une requalification de la ressource faune, ce qui a des impacts à la fois sur les espaces humains et non humains, les jeux de construction territoriale et sur les rapports développés à la faune sauvage. Ce travail analyse les rapports que les sociétés entretiennent avec la faune sauvage à travers les activités récréotouristiques de chasse et de vision. Ces deux formes de tourisme sont généralement opposées car le tourisme de vision est présenté comme un usage non-consomptif de la ressource alors que le tourisme de chasse est reconnu comme un usage consomptif de la ressource. Dépassant certaines idées reçues sur les pratiques de la chasse et une approche manichéenne entre ces différentes activités, il convient d’interroger les distinctions et / ou le rapport dialogique entre ces pratiques. Afin de conduire cette recherche, le choix d’une analyse comparative a été retenu, laquelle se propose de mettre en perspective différentes études de cas en France et au Canada. Ce travail comparatif permet de mieux comprendre les enjeux touristiques et territoriaux associés à la gestion de la faune sauvage et de penser la transférabilité des processus observés entre différents terrains d’études. D’un point de vue méthodologique, ce travail doctoral nous a conduite à définir un cadre analytique organisé autour de quatre entrées croisant des (i) aspects conceptuels, (ii) l’analyse d’archives, (iii) des méthodes d’observation ainsi que (iv) des outils d’analyse des rapports homme / faune via l’analyse de discours des populations touristiques. La première partie de ce travail présente le contexte théorique de l’étude et la démarche systémique de cette recherche (chapitre 1, 2 et 3). En termes de résultat, ces présupposés méthodologiques et théoriques nous ont permis d’analyser comment les dynamiques du récréotourisme faunique agissent, réagissent et rétroagissent sur l’ensemble du système territorial. Ainsi, la deuxième partie interroge l’organisation socio-spatiale des activités récréotouristiques de chasse et de vision (chapitre 4 et 5). Ces différentes formes de tourisme sont analysées en prenant en compte l’implantation de ces activités au sein des territoires, les attentes touristiques de la part des visiteurs, et les effets des différentes pratiques sur les populations fauniques. La troisième et dernière partie s’intéresse à l’évolution des rapports hommes / faune sauvage dans le temps et l’espace au regard des activités récréotouristiques développées. Le chapitre 6 s’intéresse aux rapports dialectiques entre processus de patrimonialisation et les usages acceptés ou non de la ressource faunique, alors que le chapitre 7 propose une réflexion sur les rapports hommes / animaux à l’échelle de l’individu en interrogeant l’éthique de chacun dans ses usages, ses comportements et ses pratiques développés autour de la faune sauvage. / Historically, wildlife has always been a resource for mankind by ensuring food safety to local and traditional societies. Wildlife tourism represents an evolution in the use of wildlife and affects livelihoods, culture and the local identities. The aim of this PhD research is to have a better understanding of what is wildlife tourism. This specific tourism causes a requalification of the resource, which has some impacts on human and non-human spaces, on the territorial building processes and on the relationship between men and animals. This research focuses particularly on these issues by studying wildlife viewing tourism and sport hunting tourism. These two kinds of tourism are usually in conflict because wildlife tourism is viewed as a non-consumptive tourism whereas hunting tourism is viewed as a consumptive tourism. Going beyond some common preconceptions on these different tourisms, we question the differences and/or the dialogical relationship between these practices. To conduct this research, we chose to lead a comparative analysis putting into perspective different case studies in France and in Canada. This comparative work allows a better understanding of tourism and territorial stakes linked to wildlife tourism and it allows to reflect on the transferability of processes observed between different fieldworks. From a methodological point of view, we have defined a framework to analyse wildlife tourism. This framework is based on conceptual aspects, analysis of archives, observation methods and discourse analysis. The first part of this work presents the theoretical context and introduces the systemic approach of this research (chapter 1, 2 and 3). These methodological and theoretical presuppositions are used to analyse how wildlife tourism dynamics act, react and retroact on the whole territorial system. The second part questions the socio-spatial organisation of wildlife viewing and hunting tourisms (chapters 4 and 5). These forms of tourisms are studied taking into account the settlement of these activities on space, the visitors’ expectations and the impacts on wildlife populations. The third and last part discusses the evolution of the relationship between humans and wildlife in time and space according to the tourism activity. Chapter 6 looks at the dialectical link between heritage processes and the uses of wildlife resource that are accepted or not, whereas chapter 7 suggests a reflection on human / animal interaction at the individual level questioning the people’s ethic in their use, behaviour and habits developed around wildlife.