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

The purpose of this study was to investigate environmental sensitivity among environmental professionals in a culture that is assumed to hold an ecocentric perspective. Nine Tibetan Buddhist environmental professionals were surveyed in this study. Based on an Environmental Sensitivity Profile Insytrument, an environmental sensitivity profile for a Tibetan Buddhist environmental professional was created from the participants demographic and interview data. The most frequently defined vaqriables were environmental destruction/development, education and role models.

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.

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2017-12-12T11:31:14Z No. of bitstreams: 1 Rita de Cassia Goulart Caraseni.pdf: 1273719 bytes, checksum: 6cf2f6ad710fcbf99ecc0abee66423b8 (MD5) / Made available in DSpace on 2017-12-12T11:31:14Z (GMT). No. of bitstreams: 1 Rita de Cassia Goulart Caraseni.pdf: 1273719 bytes, checksum: 6cf2f6ad710fcbf99ecc0abee66423b8 (MD5) Previous issue date: 2017-11-29 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / Fundação São Paulo - FUNDASP / This research had as a general objective, to elaborate a study on the compassion category and how it presents itself in the thought of Pope Francisco, especially in the Encyclical Laudato Si'. We had as specific objectives: to characterize the category by relating it to elements identified in the encyclical, investigate and discuss how the category is present in the thought of Francisco and identifying the main meanings of the category in the Encyclical Laudato Si'. The theme of this dissertation arose from the desire to carry out research that treated compassion as a principle to be studied for its relevance in the process of maturing the human being in its relations. As a hypothesis of the research, we consider that the compassion category is expressed in an underlying way throughout the text of the Encyclical, through the use of elements of the category present in the text and also in the interlinkages of the main meanings of the category: anthropological, ecological and theological. The methodological approach used to compose this study was based on bibliographical and documentary research. We looked for authors who representing the state of the art about what was being researched and who presenting a discussion model that was closer to our intention of placing the compassion category in a social and global context, using it as a key to reading. As a result of the research, we note that through compassion, the human being is recognized within life, since this principle is capable of eliminating boundaries, creating bonds of brotherhood and building bridges of accessibility / Esta pesquisa teve como objetivo geral, elaborar um estudo sobre a categoria compaixão e como ela se apresenta no pensamento do Papa Francisco, especialmente na encíclica Laudato Si’. Tivemos como objetivos específicos: caracterizar a categoria relacionando-a com elementos identificados na encíclica, investigar e debater como a categoria se faz presente no pensamento de Francisco e identificar os principais significados da categoria na encíclica Laudato Si’. O tema dessa dissertação surgiu da vontade de realizar uma pesquisa que tratasse a compaixão como um princípio a ser estudado por sua relevância no processo de amadurecimento do ser humano em suas relações. Como hipótese da pesquisa, consideramos que a categoria compaixão vem expressa de forma subjacente ao longo de todo o texto da encíclica, através do uso de elementos da categoria presentes no texto e também nas interligações dos principais significados da categoria: antropológico, ecológico e teológico. O enfoque metodológico utilizado para compor esse estudo, partiu de pesquisa bibliográfica e documental. Buscamos autores que representassem o estado da arte e que apresentassem um modelo de discussão que mais se aproximasse da nossa intenção de colocar a categoria compaixão em um contexto social e global, utilizando-a como chave de leitura. Como resultado da pesquisa, observamos que através da compaixão, o ser humano se reconhece dentro da vida, uma vez que esse princípio é capaz de eliminar fronteiras, criar laços de irmandade e erguer pontes de acessibilidade

The environmental crisis and the poverty crisis, are among the major challenges the Church in Zambia is facing. In this work I argue that poverty and the ecological crises are interrelated. However, a major problem has been that many programmes carried on by the Churches or church-based organizations seem to focus on poverty alleviation not recognizing the linkage between poverty and the ecological crisis. For this reason, this study represents the situation of poverty in Zambia and indicates its links to the environmental crisis. The aim of this dissertation is to remind the Free Methodist Church in Zambia and the Church in Zambia in general, that as Christians we are mandated to respond to these social issues of poverty and ecological degradation. We have the theoretical and theological contributions necessary to address the above two challenges, if we are keen to transform and build up the community we are ministering to. What is needed is to put into practice our beliefs. I argue that unless adequate environmental awareness is carried out, and that Christians understand the relationship between poverty and the ecological crisis we will not manage to break the cycle of poverty in the community. The Church efforts to carry out environmental awareness based on biblical and theological foundation teachings are a unique contribution that Christians can offer to respond to the earth crisis as well as to contribute to poverty eradication. / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2004.

The planet is in a dismal environmental state. This state may be remedied by way of an integrated approach based on a holistic vision. This research examines which ecological ideology best suits current conditions for humans to re-examine their metaphysical understanding of nature; how we can better motivate people to embrace a more intrinsic ecological ideology; and finally, how we can motivate people to be active participants in their chosen ideology. I will attempt to show that Deep Ecology is the most suitable ecosophy (ecological philosophy) to embrace; in doing so I will look at how Oriental and occidental religion and philosophy altered (and continues to alter) the way we perceive nature. I will show how destructive, but also caring and constructive, humanity can be when interacting with the environment. The Deep Ecological and Shallow Ecological principles will be look at, as well as criticism and counter-criticism of these ecosophies. KEY TERMS: Deep Ecology, Shallow Ecology, anthropocentrism, ecocentrism, extrinsic values, intrinsic values, motivational drive, ecosophy © University / Philosophy, Practical and Systematic Theology / M.A. (Philosophy)

Systematic Theology / M. Th (Systematic Theology)

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)

Text in Afrikaans. / Summaries in English and Afrikaans / Die mensdom beleef 'n grootskaalse ekologiese krisis vanwee die mens se vermoe om die skepping totaal te vernietig. Gevolglik is die ekologiese krisis ook 'n menslike krisis. Gesien vanuit 'n holistiese oogpunt, kan die oorsaak van die krisis aan die deur gele word van die sogenaamde meganiese-wereldbeskouing. Om dit te verander vra vir 'n radikale verandering in die evaluering van die Heilige Gees se werkinge in die skepping en herskepping. Die skepping is die werk van die Drie-eenheid: God die Vader skep deur die Seun in die krag van die Heilige Gees. Die gedagte van Geesverwaarlosing het aanleiding gegee tot die WRK se tema in Canberra: "Kom Heilige Gees- Vernuwe die Ganse Skepping!" Verandering en venuwing vind alleenlik plaas deur die Heilige Gees wat as agent optree in die proses van herskepping. Deur die Heilige Gees is God immanent in die kosmos. Nie alleen die mens nie, maar ook die res van die skepping word vernuwe en herskep. Dit is God se plan om Sy koningkryk tot die hele kosmos uit te brei. Die mensdom, bekragtig deur die Heilige Gees, moet hul taak as bouers en medewerkers tot opsigte van herskepping met erns opneem. Die doel van hierdie verhandeling is om die allesomvattende rol en werkinge van die Heilige Gees in beide christene sowel as nie-christene, wat in die krag van die Gees van God die skepping onderhou, te bepaal en te omskryf. / Mankind experiences an ecological crisis that is unprecedented because human beings now have it in their power to destroy the creation. Therefore the ecological crisis is also an anthropological crisis. Seen from a holistic perspective, this crisis, caused by the so-called mechanical worldview, calls for a radical change in viewing the work of the Holy Spirit in creation and re-creation. Creation must be seen as a Trinitarian process: the Father creates through the Son in the power of the Holy Spirit. It was the apparent absence of the Holy Spirit in God's creation that led to the WCC theme at Canberra: "Come Holy Spirit, - Renew the Whole Creation!" This change and renewal is to be brought about by the Holy Spirit, who acts as the agent in creating a "new creation". The Holy Spirit represents the personal presence of God in the cosmos, and not only recreates God's people, but nature as well. The design of our world is to be God's kingdom. Humankind, empowered by the Holy Spirit, must be builders and co-workers in a new creation. The purpose of this dissertation is to discern the workings of the Spirit in those people, Christian and non-Christian, who empowered by the Spirit, work to help sustain the creation. / Philosophy, Practical and Systematic Theology / M.Th.(Systematic Theology)

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2018-08-13T13:06:18Z No. of bitstreams: 1 Luiz Albertus Sleutjes.pdf: 1364866 bytes, checksum: 2d925068a38b0bae73c681e94b144fbd (MD5) / Made available in DSpace on 2018-08-13T13:06:18Z (GMT). No. of bitstreams: 1 Luiz Albertus Sleutjes.pdf: 1364866 bytes, checksum: 2d925068a38b0bae73c681e94b144fbd (MD5) Previous issue date: 2018-06-15 / Pope Francis, in the Encyclical Laudato Si, assumes a position of those who want to promote dialogue with all those who struggle and engage in caring for Mother Earth, one of the signs of the times, in order to solve the challenges of both social order and of ecological order. Thus, to rethink the theology of creation in its entirety is intended to combat an excluding model acquired by nations over time, especially in the last three decades. This exclusion generates more and more hostility in the common house. Starting from these presuppositions, this work aims to establish a theological reflection on the christian practice and at the same time to offer a theological-ethical collaboration, starting from the dialogue with other knowledge; therefore, it is a question of presenting the coordinates of an ecology that integrates efforts in the political, philosophical and economic field, in the light of the signs of the times. The problematic of this work is based on the following question: What are the theological and pastoral ramifications of Laudato Si in relation to ecclesial conversion and its contribution in the elaboration of ethical proposals to society? To this end, the assumed hypothesis is based on the assumption that the Encyclical Laudato Si contributes both to ecclesiological conversion and to the presentation of ethical principles and attitudes that promote social justice. These proposals go beyond those put forward by the UN, at the conclusion of the Climate Conferences or also called Conferences between the Parties (COPs). Therefore, the research is in the line of theological reflection on Christian practice, moral theology, from an eco-theology. The general objective of this work is to present the limits and possibilities of the dialogue between the integral ecology of Laudato Si and the aspirations of contemporary society in COPs 20 and 21. As specific objectives are: to contemplate reality in its challenges and impulses. In a second moment, discern how society is organized: politics; how one thinks this question: philosophy and the way in which things are produced and consumed: the economy. Finally, propose some reactions that aim to promote the integrality, care and cultivation of life: a celebration to change the look, a prayer for conversion. This research assumes as methodology the bibliographic research coming from different authors, (final considerations) in order to think the reality in the light of the interdependence of the knowledge with a view to finding solutions that are collective. Sustaining the life of everything and everyone depends on reviewing the conduct of this generation to care for and guard the common home in a healthy way and deliver it to the next generations / O papa Francisco, na Encíclica Laudato Si, assume uma postura de quem quer promover o diálogo com todos aqueles que lutam e se engajam pelo cuidado com a mãe Terra, um dos sinais dos tempos, a fim de resolver os desafios tanto de ordem social quanto de ordem ecológica. Assim, repensar a teologia da criação em sua integralidade tem como intenção combater um modelo excludente adquirido pelas nações ao longo do tempo, sobretudo nas três últimas décadas. Essa exclusão gera cada vez mais hostilidade na casa comum. Partindo desses pressupostos, este trabalho visa estabelecer uma reflexão teológica a respeito da prática cristã e ao mesmo tempo oferecer uma colaboração de cunho ético-teológico, a partir do diálogo com outros saberes; logo, trata-se de apresentar as coordenadas de uma ecologia que integre esforços no campo político, filosófico e econômico, à luz dos sinais dos tempos. A problemática deste trabalho parte da seguinte questão: Quais os desdobramentos teológicos pastorais da Laudato Si com relação à conversão eclesial e sua contribuição na elaboração de propostas éticas à sociedade? Para tanto, a hipótese assumida parte do pressuposto de que a Encíclica Laudato Si contribui tanto com a conversão eclesiológica quanto a apresentação de princípios e posturas éticas que promovam a justiça social. Essas propostas vão além das apresentadas pela ONU, na celebração das Conferências sobre o Clima ou também denominadas Conferências entre as partes (COPs). Por isso, a pesquisa se dá na linha da reflexão teológica sobre a prática cristã, a teologia moral, a partir de uma eco-teologia. O objetivo geral deste trabalho é apresentar os limites e as possibilidades do diálogo entre a ecologia integral da Laudato Si e as aspirações da sociedade contemporânea nas COPs 20 e 21. Como objetivos específicos têm-se: contemplar a realidade em seus desafios e impulsos. Num segundo momento, discernir como a sociedade está organizada: a política; como se pensa essa questão: a filosofia e o modo como nela as coisas são produzidas e consumidas: a economia. Por fim, propor algumas reações que visam promover a integralidade, o cuidado e o cultivo da vida: um celebrar para mudar o olhar, um orar para converte-se. Essa pesquisa assume como metodologia a pesquisa bibliográfica oriunda de diferentes autores, (considerações finais) a fim de pensar a realidade à luz da interdependência dos saberes com vistas a encontrar soluções que sejam coletivas. A sustentação da vida de tudo e de todos depende da revisão da conduta desta geração para cuidar e guardar a casa comum de maneira saudável e entregá-la às próximas gerações