Just Ecological Integrity presents a collection of revised and expanded essays originating from the international conference 'Connecting Environmental Ethics, Ecological Integrity, and Health in the New Millennium' held in San Jose, Costa Rica in June 2000. It is a cooperative venture of the Global Ecological Integrity Project and the Earth Charter Initiative.

Just Ecological Integrity presents a collection of revised and expanded essays originating from the international conference "Connecting Environmental Ethics, Ecological Integrity, and Health in the New Millennium" held in San Jose, Costa Rica in June 2000. It is a cooperative venture of the Global Ecological Integrity Project and the Earth Charter Initiative.

Christian ethics are usually based on a theology of love. In the case of Christian relationships to nature, Christian environmental writers have either suggested eros as a primary source for Christian love, without dealing with traditional Christian arguments against eros, or have assumed agape (spiritual love or sacrificial love) is the appropriate mode, without defining how agape should function in human relationships with the nonhuman portion of the universe. I demonstrate that God’s love for nature has the same form and (...) characteristics as God’s love for human beings, and that because agape is self-giving, it is preferable to eros in relationships with the environment. Agape concerning nature (I) is spontaneous and unmotivated, (2) is indifferent to value, (3) creates value, (4) initiates relationships with the divine, (5) recognizes individuality, (6) provides freedom, and (7) produces action and suffering. Agape might best be defined, not as Platonic ascent above the world, but as completely self-giving engagement with the world. Human love for nature is often limited by a human inability to accept love, including divine love, from nature. Flowing from God, agape cannot require reciprocity; yet agape understands what “the other has to give and can offer it complete valuation. Agape is the ideal form of human interaction with nature, because agape does not require equal status or ability, or common goals or needs. Love between humans and members of the land (or sea) community can be sacrificial, and should be distinguished by a loss of self-regard and a willingness to suffer. Further philosophical and theological discussion of the role of reciprocity and sacrifice in love for nature is highly desirable. (shrink)

1. My topic is integrity, and the relation between an integrated structure and its component details. Let me begin with an image. The jazz trumpeter and composer Wynton Marsalis says: In American life, you have all of these different agendas, you have conflict all the time, and we’re attempting to achieve harmony through conflict. Which seems strange to say that, but it’s like an argument that you have with the intent to work something out, not an argument that you have (...) with the intent to argue. And that’s what jazz music is. You have musicians, and they’re all standing on the bandstand, and each one has their personality and their agenda. And invariably they’re going to play something that you would... (shrink)

In response to this pressing need, Integral Ecology unites valuable insights from multiple perspectives into a comprehensive theoretical framework-one that can ...

The article discusses the ecological aspects of John Milbank’s thought in the context of the growing climate crisis. For this purpose, the concept of integral ecology is interpreted in the spirit of Milbank’s integralism, which rejects the notion of “pure nature” as a manifestation of secularism and calls for theological grounding of the environmental discourse. This perspective allows us to see the limitations of the modern way of thinking, caught up in the metaphors of “conquest of nature” and “return (...) to nature.” As an alternative, the concept of “kenotic anthropocentrism” is proposed, which sees man as a rational, social, creative and religious animal, that somehow transcends his own nature, being called to union with God. On the one hand, such an approach proclaims the ontological superiority of man over other creatures, and on the other, it reminds us of his role as the guardian—and not the owner—of the Earth. Thus, it differs significantly from Clive Hamilton’s “modest anthropocentrism,” whose call to care for the environment is ultimately based on arbitrary freedom and the imperative of self-preservation. Milbank’s position is closer to Bruno Latour’s anthropocentrism emphasizing the role of man as a political representative of silent earthlings—rivers, mountains and animals. However, Milbank advocates a strong ontological hierarchy rejected by Latour, which makes him less sensitive to the material dimension of climate change. Moreover, Milbank’s militant anti-secularism may be an obstacle to a much needed broader discussion of the ecological crisis, even if his critique of modernity is hard to ignore. (shrink)

Integral Ecology uses multiple perspectives to analyze environmental problems. Four of Integral Ecology's major analytical perspectives (known as the quadrants) correspond to the four divisions of the liberal arts and sciences: fine arts, natural science, social science, and humanities. Integral Ecology also utilizes the analytical perspective provided by the idea of cultural moral development. This perspective helps to reveal how stakeholders at different developmental stages disclose a phenomenon, in this case, a tropical forest that loggers propose to clear-cut. Integral Ecology (...) takes into account all pertinent perspectives, in order to arrive at the best possible solution to environmental problems and conflicts. (shrink)

Integral Ecology: Uniting Multiple Perspectives on the Natural World Sean Esbjörn-Hargens & Michael Zimmerman Boston, Integral Books, 2009, xxxvi + 796 pp., cloth, $45.00 The science of ecology, wi...

Long-term ecological research (LTER), addressing problems that encompass decadal or longer time frames, began as a formal term and program in the United States in 1980. While long-term ecological studies and observation began as early as the 1400s and 1800s in Asia and Europe, respectively, the long-term approach was not formalized until the establishment of the U.S. long-term ecological research programs. These programs permitted ecosystem-level experiments and cross-site comparisons that led to insights into the biosphere’s structure and (...) function. The holistic ecosystem approach of this initiative also allowed the incorporation of the human-dimension of ecology and recently has given rise to a new concept of long-term socio-ecological research (LTSER). Today, long-term ecological research programs exist in at least thirty-two countries (i.e., members of the International Long-Term Ecological Research Network, ILTER). However, consolidation of the international network within the long-term socio-ecological research paradigm still requires: (1) inclusion of certain remote regions of the world, such as southwestern South America, that are still poorly represented; (2) modifications of the type of research conducted, such as integrating social and natural sciences with the humanities and ethics; and (3) the incorporation of findings and results into broader social and political processes. In this context, a nascent long-term socio-ecological research network in Chile, which extends over the longest latitudinal range of temperate forest in the Southern Hemisphere, adds a new remote region to international long-term ecological research previously overlooked. In addition, collaboration with the University of North Texas and other international partners helps to further develop an interdisciplinary approach for the integration of the ecological sciences and environmental philosophy together with traditional ecological knowledge, informal and formal education, policy, the humanities, socio-political processes, and biocultural conservation. (shrink)

This article submits a proposal to replace the term sustainability with the term ‘ecological justice’. This novel expression adds to the term Anthropocene, which largely ignores the significant differences from the perspective of justice concerning which human cultures have profoundly reshaped the Earth. Ecological justice refers to the fact that the Earth is the habitat not only of human beings but also of a multitude of other life forms and includes the rights of nonhuman creatures. Over and above (...) this, the term ecological justice speaks to the rights of marginalised people who suffer because of the destruction of natural resources without having significantly contributed to their misuse. In this sense, a new orientation toward the integrity of creation is necessary to overcome the one-sided technicist and economically determined attitude that has become so typical of modern thinking in the Global North. Churches are challenged to develop an integrative concept of ecological justice from the perspective of the biblical tradition, including recent initiatives such as the ‘Wuppertal Call’.Contribution: To overcome generalising and anthropocentric perspectives, the proposal of this article argues for the preferred term, ‘ecological justice’. This term is inclusive to nonhuman communities in nature, taking into account the effects of environmental destruction on marginalised people. The challenge should be to develop an integrative and unifying concept of ecological justice. The following contribution addresses the question of semantics concerning the key concepts underpinning ecological challenges. (shrink)

A new voice in the nature-nurture debate can be heard at the interface between evolution and development. Phenotypic integration is a major growth area in research.

Long-term ecological research (LTER), addressing problems that encompass decadal or longer time frames, began as a formal term and program in the United States in 1980. While long-term ecological studies and observation began as early as the 1400s and 1800s in Asia and Europe, respectively, the long-term approach was not formalized until the establishment of the U.S. long-term ecological research programs. These programs permitted ecosystem-level experiments and cross-site comparisons that led to insights into the biosphere’s structure and (...) function. The holistic ecosystem approach of this initiative also allowed the incorporation of the human-dimension of ecology and recently has given rise to a new concept of long-term socio-ecological research (LTSER). Today, long-term ecological research programs exist in at least thirty-two countries (i.e., members of the International Long-Term Ecological Research Network, ILTER). However, consolidation of the international network within the long-term socio-ecological research paradigm still requires: (1) inclusion of certain remote regions of the world, such as southwestern South America, that are still poorly represented; (2) modifications of the type of research conducted, such as integrating social and natural sciences with the humanities and ethics; and (3) the incorporation of findings and results into broader social and political processes. In this context, a nascent long-term socio-ecological research network in Chile, which extends over the longest latitudinal range of temperate forest in the Southern Hemisphere, adds a new remote region to international long-term ecological research previously overlooked. In addition, collaboration with the University of North Texas and other international partners helps to further develop an interdisciplinary approach for the integration of the ecological sciences and environmental philosophy together with traditional ecological knowledge, informal and formal education, policy, the humanities, socio-political processes, and biocultural conservation. (shrink)

Successful fishery management requires that a dynamic balance of disciplines provide a fully integrated approach. I use Integral Ecology to analyze multiple-use conflicts with an ornamental reef-fish fishery in Hawai'i that is community-managed via the implementation of a series of marine protected areas and the creation of an advisory council. This approach illustrates how the joyful experiences of snorkelers resulted in negative interactions with fish collectors and, thereafter, produced social movements, political will, and ecological change. Although conflicts were reduced (...) and sustainability promoted, lack of acknowledgment of differing worldviews, including persistent native Hawaiian cultural beliefs, contributed to continued conflicts. (shrink)

Phenotypic integration refers to the study of complex patterns of covariation among functionally related traits in a given organism. It has been investigated throughout the 20th century, but has only recently risen to the forefront of evolutionary ecological research. In this essay, I identify the reasons for this late flourishing of studies on integration, and discuss some of the major areas of current endeavour: the interplay of adaptation and constraints, the genetic and molecular bases of integration, the role of (...) phenotypic plasticity, macroevolutionary studies of integration, and statistical and conceptual issues in the study of the evolution of complex phenotypes. I then conclude with a brief discussion of what I see as the major future directions of research on phenotypic integration and how they relate to our more general quest for the understanding of phenotypic evolution within the neo-Darwinian framework. I suggest that studying integration provides a particularly stimulating and truly interdisciplinary convergence of researchers from fields as disparate as molecular genetics, developmental biology, evolutionary ecology, palaeontology and even philosophy of science. (shrink)

In order to develop a model of equitable and sustainable distribution, this paper advocates integrating the ecological space paradigm and the capabilities approach. As the currency of distribution, this account proposes a hybrid of capabilities and ecological space. Although the goal of distributive justice should be to secure and promote people’s capabilities now and in the future, doing so requires acknowledging that these capabilities are dependent on the biophysical preconditions as well as inculcating the ethos of restraint. Both (...) issues have been highlighted from the perspective of the ecological space paradigm. Concerning the scope of distributive justice, the integration can combine the advantages of the ecological space paradigm regarding the allocation of the responsibilities involved in environmental sustainability with the strength of the capabilities approach regarding people’s entitlements. The pattern of distribution starts from a capability threshold. In order to achieve this threshold, ecological space should be provided sufficiently, and the remaining ecological space budget could then be distributed according to the equal per capita principle. (shrink)

This commentary situates the second person account within a broader framework of ecological validity for experimental paradigms in social cognitive neuroscience. It then considers how individual differences at psychological and genetic levels can be integrated within the proposed framework.

Norman relates two theoretical approaches, the constructivist and ecological, to two cortical visual streams, the ventral and dorsal systems, respectively. This commentary reviews a similar approach in order to increase our understanding of complex skill development and to advance Norman's goal of stimulating and guiding research on the two theoretical approaches and the two visual systems.

There is a growing understanding that addressing the global crisis facing humanity will require new methods for knowing, understanding, and valuing the world. Narrow, disciplinary, and reductionist perceptions of reality are proving inadequate for addressing the complex, interconnected problems of the current age. The pervasive Cartesian worldview, which is based on the metaphor of the universe as a machine, promotes fragmentation in our thinking and our perception of the cosmos. This divisive, compartmentalized thinking fosters alienation and self-focused behavior. I aim (...) to show in this essay that healing the fragmentation that is at the root of the current world crises requires an integrated epistemology that embraces both the rational knowledge of scientific empiricism and the inner knowledge of spiritual experience. This “deep science‘ transcends the illusion of separateness to discern the unity, the unbroken wholeness, that underlies the diverse forms of the universe. Our perception of connectedness, of our integral place in the web of life, emerges as an attribute of our connection with the eternal, beatific source of all existence. This awakened spiritual vision “widens our circle of understanding and compassion, to embrace all living creatures in the whole of nature‘ (Einstein, quoted in Goldstein [1976] 1987). Our behavior, as it emerges naturally out of our perception of the sacredness of the natural world, will naturally embody love and respect for all life forms. This vision promotes the healing of our long-standing alienation from the natural world and offers hope for renewal in the midst of widespread cultural deterioration and environmental destruction. (shrink)

It is now widely accepted that microorganisms play many important roles in the lives of plants and animals. Every macroorganism has been shaped in some way by microorganisms. The recognition of the ubiquity and importance of microorganisms has led some to argue for a revolution in how we understand biological individuality and the primary units of natural selection. The term “holobiont” was introduced as a name for the biological unit made up by a host and all of its associated microorganisms, (...) and much of this new debate about biological individuality has focused on whether holobionts are integrated individuals or communities. In this paper, I show how parts of the holobiont can span both characterizations. I argue that most holobionts share more affinities with communities than they do with organisms, and that, except for maybe in rare cases, holobionts do not meet the criteria for being organisms, evolutionary individuals, or units of selection. (shrink)

: ‘Ecological civilization’ has been put forward as a utopia, as this notion has been defended by Ernst Bloch and Paul Ricoeur. It is a vision of the future that puts into question that which presently exists, revealing its contingency while offering an inspiring image of the future that can mobilize people to create this future. Ecological civilization is a vision based on ecological thinking, seeing all life as interdependent communities of communities. Humanity’s place in nature is (...) redefined as participating in communities, both human and non-human, including the global ecosystem. From this perspective, the end of life in both ethics and politics should be to augment life through augmenting the conditions for life, that is, through ‘ecopoiesis’ or ‘home-making’. What is involved in this has been clarified by work in biosemiotics and biohermeneutics where life is identified with semiosis, the production and interpretation of signs. Advancing biosemiotics and biohermeneutics, I will argue that living processes can be understood as proto-narratives organizing living processes to advance the conditions for life. They are inchoate in Ricoeur’s sense because they are not reflectively formulated as such but are being lived out. Developing our understanding of the world involves understanding these inter-related proto-narratives, including the proto-narrative that has operated in the creation of the biosphere and semiosphere, and recognizing the potential of human culture as part of this semiosphere to make explicit and re-emplot these proto-narratives. Most importantly, it is to make explicit and further develop the proto-narrative of the global ecosystem to augment the conditions for life. This will involve articulating a new grand narrative of not only humanity but of terrestrial life, orienting human communities at all levels to create and sustain a global ecological civilization. (shrink)

Providing an overview of Integral Ecology, this article defines and explains some of the key terms and concepts that underlie an approach to the environment that is inspired by and makes use of Ken Wilber's Integral Theory. First Integral Ecology is distinguished from other environmental approaches. Then Wilber's Integral Theory is introduced, which provides a foundation for a participatory approach to ecology. Next, the ontology, epistemology, and methodology of environmental phenomena is examined in light of Wilber's framework and illustrated with (...) multidimensional examples of recycling. Finally, an Integral Ecology platform is presented. (shrink)

It has been reported in non-contingent schedules that the variety of patterns of behavior is affected by the temporal variation of water deliveries. While temporal variation is accomplished by delivering water at fixed or variable times, spatial variation is usually accomplished by varying the number of dispensers and distance among them. Such criteria do not consider the possible ecological relevance of the location of water dispensers. Nevertheless, it is plausible to suppose that the intersection of the programed contingencies, the (...) ecological differentiated space, and the relative location of relevant objects and events could set up an integrated system with the behavioral patterns of the organism. In the present study, we evaluated the eco-functional relevance of two locations of the dispensers upon behavioral dynamics in Wistar rats using fixed and variable time schedules in a modified open-field system. In Experiment 1, three subjects were exposed to a fixed time 30-s water delivery schedule. In the first condition, the water dispenser was located at the center of the experimental chamber. In the second condition, the water dispenser was located at the center of a wall of the experimental chamber. Each location was present for 20 sessions. In Experiment 2, conditions were the same, but a variable time schedule was used. Routes, distance to the dispenser, recurrence patterns, time spent in zones, entropy, and divergence were analyzed. Our findings suggest a robust differential relevance of the location of the dispensers that should be considered in studies evaluating behavioral dynamics. Results are discussed from an integrative, ecological-parametric framework. (shrink)

This essay examines Pope Francis’s encyclical Laudato si’ from a Latin American perspective and its reception in this part of the world, especially in Brazil. It focuses on two aspects of Laudato si’: its dialogical approach, and the connection it makes between ecological issues and poverty. These two aspects allow us to understand Francis’s proposal of integral ecology and how the preferential option for the poor becomes central to his perspective. In addition, this essay explains how Latin American theology (...) and pastoral experience are present in Pope Francis’s thought. (shrink)

This case study applies Integral Ecology to analyze the broad range of strategies environmentalists have undertaken to create protected areas and change forest practices in the Great Bear Rainforest, British Columbia, Canada. Rainforest conservation efforts in the region promoted holistic, trans-disciplinary solutions and fostered agreement among diverse stakeholders, modeling an Integral Ecology approach. Environmentalists worked locally and globally, engaging with economic, cultural, political, and scientific systems to create change. The campaign involved transformations at personal and cultural levels that have enabled (...) negotiated solutions involving over twenty million acres of rainforest on British Columbia's coast. (shrink)

Rue, Charles Review of: Laudato si': An integral ecology and the catholic vision, by Anthony J. Kelly, Adelaide: ATF, 2016, pp. 207, paperback, $24.95.

I shall be employing a number of terms that have a variety of usages as in other contexts. The definitions I shall be using in this article are given below.

New ways of relating to the earth and to each other are needed. This paper argues that dialogue with indigenous peoples provides a fruitful way of broadening our ecological imagination on what it means to ‘live well’ and offers a pathway for living an integral ecology. Their rich cosmovision encompasses and echoes many of the themes found within Catholic Social Teaching and within Latin America it is fostering a space for alternative narratives of well‐being and development to be heard. (...) The paper draws on empirical research with the Macushi people in Guyana. Three theological themes which ground the concept of relational well‐being are discussed: gratitude, reciprocity and solidarity. The cosmovision explored offers the hope that living an integral ecology is a constitutive part of authentic human flourishing and well‐being.© 2018 Trustees for Roman Catholic Purposes Registered. (shrink)

Ecological economics is a transdisciplinary field that seeks to integrate the study of humans and the rest of nature as the basis for the creation of a sustainable and desirable future. It seeks to dissolve the barriers between the traditional disciplines and achieve a true consilience of all the sciences and humanities. This consilient, transdisciplinary science represents a rebalancing of analysis and synthesis; a recognition of the central role of envisioning in science; a pragmatic philosophy built on complex systems (...) theory, thermodynamics, and modeling; a multiscale approach; and a consistent integration of cultural and biological coevolution. It will allow us to build a world that is both sustainable and desirable and that recognizes our fundamental partnership with the rest of nature. (shrink)

This innovative book takes a new look at environmental ethics and the need for ecological and biological integrity. Laura Westra explores the necessity for radical alteration not only of interpersonal ethics, but also of social institutions and public policy. In the process, Westra denies the validity of majority rule in environmentally ethical concerns. Issues discussed in the book include the link between ecological integrity and human health; an environmental evaluation of business and technology; biotechnology and transgenics in agriculture (...) and aquaculture; and the environmental ethics of the ancient Greeks and Kant. Living in Integrity is a valuable book for philosophers and environmentalists alike. (shrink)

An exploration of the possible place and purpose of a postmodernizing planning, in the pursuit of ecological wisdom - defined, in Ken Wilber's terms, as how to get people to agree on how to live in accord with nature. Placemaking - conceived as a form of applied Integral Ecology - is hypothesized as an appropriate planning response, driven by a more explicit "spirit-friendly" outlook, with an associated critique of contemporary conventional notions of growth and sustainability. Place and placemaking are (...) viewed as furnishing the rich relief of an ecologically wise planning. (shrink)

New Blackfriars, Volume 103, Issue 1104, Page 220-233, March 2022.

The anthropocentrism of Pope Francis’ integral ecology in Laudato Si’ serves two strategic functions. First, it allows the pope to foreground the concerns of humans vulnerable to the ravages of ecological devastation, especially in the Global South. More importantly, privileging human beings justifies the responsibility Pope Francis places on us to engage in more sustainable relationships with one another and the environment. The encyclical’s investment in an ethics of care and the heterogeneity of its citational practice enhances its cosmopolitan (...) appeal to audiences across religious affiliations and those with secular leanings. (shrink)