An ecological crisis occurs when the surroundings of an animal species or its population change in a way that destabilizes its continued existence. Human beings are faced with an ecological crisis which is an ethical issue as illustrated in the Chapter 11 of the book Comparative Religious Ethics, A Narrative Approach to Global Ethics, which was authored by Fasching, Dechant and Lantigua in 2011. This essay explains why dealing with ecological crisis is an ethical issue, describes the most serious ecological ethical issue, and the choice of religion that is most beneficial in finding a solution for the issue.
Dealing with ecological crisis is an ethical issue as illustrated by Joanna Macys suggestion: the world is our body without which there can be no dignity (Fasching et al). 21). The deeper meaning of this quote explains that human integrity cannot be attained without ecological integrity. This creates an ethical issue in that at times, the undertakings of human beings to protect themselves directly affects the ecological environment negatively. For instance, in an effort to earn power, wealth and territories, people often use weapons of mass destruction that destroy and eradicate some crucial ecological factors.
One of the important ecological issues is Auschwitz and Hiroshima which were as a consequence of Nazi Germany, Meiji Japan, Western imperialism which demonstrated perilous to life, both human and non-human. The huge death toll in Auschwitz and Hiroshima is one of the way human progress which determined ecological pressure. The environmental weights realized by ethnocentrism in the long run lead to infringement of the characteristic world a vital ecological issue. Some of the ecological problems in Hiroshima were critical and they included hereditary disorders, regenerative complexities, cancer and complications in aquatic organisms and some vegetation and contamination of water bodies which lead to prolonged deleterious effects in living organisms that rely on the water.
In my perspective, the religion most helpful in providing a suitable solution to prevalent ecological issues is Christianity. Christianity according to Abe, creates a path from religion to ethics but no path from ethics to religion (Fasching et al. 34) It provides a moderate position in which there is a continuous path from religion to morals but not from morals to religion. This is on the grounds that original sin keeps one from doing the good so that when religious conversion and the change of the self that dies and ascends with Christ can the self-restored by religion then continue to morals. In Christianity, there is need for incarnation of God to defeat the original sin as preliminary to moral action. Ethics and religion are the same thing- submission to the will of God (Fasching et al. 36).
In conclusion, there is peril for every holy community in that its accomplishment in changing a sacred society thus gain the world and lose is soul- its explanation for being. With the changing nearness of blessed groups, social orders float toward satanic multiplying and the acts of mass demise. Audacity is essential in the need to challenge power regardless of how consecrated, for the sake of equity and respect. Boldness is a call to accomplish ecological balance, the objective being value, an adjusted commonality that supports all connections. The self is social and morals is about building up ecology of mutual responsibility able to sustain all selves in their interdependence according to Keller.
Darrell J. Fasching, Dell deChant & David M. Lantigua. Comparative Religious Ethics: A Narrative Approach to Global Ethics. Chichester: John Wiley & Sons, 2011.
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