protecting it in its fragility". In this perspective, "every act of cruelty
towards any creature is "contrary to human dignity". However, "a sense of deep
communion with the rest of nature cannot be real if our hearts lack tenderness,
compassion and concern for our fellow human beings". What is needed is the
awareness of a universal communion: "called into being by the one Father. All
of
us are linked by unseen bonds and together form a kind of universal family, a
sublime communion which fills us with a sacred, affectionate and humble
respect".
 The chapter concludes with the heart of Christian revelation: "The earthly
Jesus" with "his tangible and loving relationship with the world" is "risen and
glorious, and is present throughout creation by his universal Lordship".
 Chapter three - THE HUMAN ROOTS OF THE ECOLOGICAL CRISIS (Technology:
creativity and power; The globalisation of the technocratic paradigm; The
crisis
and effects of modern anthropocentrism; Practical relativism; The need to
protect employment; New biological technologies).
 This chapter gives an analysis of the current situation, "so as to consider
not
only its symptoms but also its deepest causes", in a dialogue with philosophy
and the human sciences.
 Reflections on technology are an initial focus of the chapter: the great
contribution to the improvement of living conditions is acknowledged with
gratitude. However it gives "those with the knowledge, and especially the
economic resources to use them, an impressive dominance over the whole of
humanity and the entire world". It is precisely the mentality of technocratic
domination that leads to the destruction of nature and the exploitation of
people and the most vulnerable populations. "The technocratic paradigm also
tends to dominate economics and political life", keeping us from recognising
that "by itself the market cannot guarantee integral human development and
social inclusion".
 "Modernity has been marked by an excessive anthropocentrism": human beings no
long recognise their right place with respect to the world and take on a
self-centred position, focused exclusively on themselves and on their own
power.
This results in a "use and throw away" logic that justifies every type of
waste,
environmental or human, that treats both the other and nature as simple objects
and leads to a myriad of forms of domination. It is this mentality that leads
to
exploiting children, abandoning the elderly, forcing others into slavery and
over-evaluating the capacity of the market to regulate itself, practising human
trafficking, selling pelts of animals in danger of extinction and of "blood
diamonds". It is the same mentality as many mafias, of those involved in
trafficking organs and drug trafficking and of throwing away unborn babies
because they do not correspond to what the parents want.
 In this light, the Encyclical addresses two crucial problems of today's world.
Above all work: "any approach to an integral ecology, which by definition does
not exclude human beings, needs to take account of the value of labour",
because
"to stop investing in people, in order to gain greater short-term financial
gain, is bad business for society".
 The second problem regards the limitations of scientific progress, with clear
reference to GMOs. This is a "complex environmental issue". Even though "in
some
regions their use has brought about economic growth which has helped to resolve
problems, there remain a number of significant difficulties which should not be
underestimated", starting from the "productive land being concentrated in the
hands of a few owners". Pope Francis thinks particularly of small producers and
rural workers, of biodiversity, and the network of ecosystems. Therefore "a
broad, responsible scientific and social debate needs to take place, one
capable
of considering all the available information and of calling things by their
name" starting from "lines of independent, interdisciplinary research".
 Chapter four - INTEGRAL ECOLOGY (Environmental, economic and social ecology;
Cultural ecology; Ecology of daily life; The principle of the common good;
Justice between the generations).
 The heart of what the Encyclical proposes is integral ecology as a new
paradigm
of justice; an ecology "which respects our unique place as human beings in this
world and our relationship to our surroundings". In fact, "nature cannot be
regarded as something separate from ourselves or as a mere setting in which we
live". This is true as we are involved in various fields: in economy and
politics, in different cultures particularly in those most threatened, and even
in every moment of our daily lives.
 The integral perspective also brings the ecology of institutions into play:
"if
everything is related, then the health of a society's institutions affects the
environment and the quality of human life. "Every violation of solidarity and
civic friendship harms the environment".
 With many concrete examples, Pope Francis confirm his thinking that "the
analysis of environmental problems cannot be separated from the analysis of
human, family, work-related and urban contexts, and of how individuals relate
to
themselves". "We are not faced with two separate crises, one environmental and
the other social, but rather one complex crisis which is both social and
environmental".
 "Human ecology is inseparable from the notion of the common good", but is to
be
understood in a concrete way. In today's context, in which, "injustices abound
and growing numbers of people are deprived of basic human rights and considered
expendable", committing oneself to the common good means to make choices in
solidarity based on "a preferential option for the poorest of our brothers and
sisters". This is also the best way to leave a sustainable world for future
generations, not just by proclaiming, but by committing to care for the poor of
today, as already emphasised by Benedict XVI: "In addition to a fairer sense of
inter-generational solidarity there is also an urgent moral need for a renewed
sense of intra-generational solidarity".
 Integral ecology also involves everyday life. The Encyclical gives specific
attention to the urban environment. The human being has a great capacity for
adaptation and "an admirable creativity and generosity is shown by persons and
groups who respond to environmental limitations by alleviating the adverse
effects of their surroundings and learning to live productively amid disorder
and uncertainty". Nevertheless, authentic development presupposes an integral
improvement in the quality of human life: public space, housing, transport,
etc.
 Also "the acceptance of our bodies as God's gift is vital for welcoming and
accepting the entire world as a gift from the Father and our common home,
whereas thinking that we enjoy absolute power over our own bodies turns, often
subtly, into thinking that we enjoy absolute power over creation".
 Chapter five - LINES OF APPROACH AND ACTION (Dialogue on the environment; In
the international community; Dialogue for new national and local policies;
Dialogue and transparency in decision-making; Politics and economy in dialogue
for human fulfilment; Religions in dialogue with science).
 This chapter addresses the question of what we can and must do. Analyses are
not enough: we need proposals "for dialogue and action which would involve each
of us individually no less than international policy". They will "help us to
escape the spiral of self-destruction which currently engulfs us". For Pope
Francis it is imperative that the developing real approaches is not done in an
ideological, superficial or reductionist way. For this, dialogue is essential,
a
term present in the title of every section of this chapter. "There are certain
environmental issues where it is not easy to achieve a broad consensus. [...]
the
Church does not presume to settle scientific questions or to replace politics.
But I want to encourage an honest and open debate, so that particular interests
or ideologies will not prejudice the common good".
 On this basis, Pope Francis is not afraid to judge international dynamics
severely: "Recent World Summits on the environment have failed to live up to
expectations because, due to lack of political will, they were unable to reach
truly meaningful and effective global agreements on the environment". And he
asks "What would induce anyone, at this stage, to hold on to power only to be
remembered for their inability to take action when it was urgent and necessary
to do so?". Instead, what is needed, as the Popes have repeated several times,
starting with Pacem in terris, are forms and instruments for global governance:
"an agreement on systems of governance for the whole range of the so-called
"global commons"", seeing that "environmental protection cannot be assured
solely on the basis of financial calculations of costs and benefits. The
environment is one of those goods that cannot be adequately safeguarded or
promoted by market forces" (190, Compendium of the Social Doctrine of the
Church).
 In this fifth chapter, Pope Francis insists on development of honest and
transparent decision-making processes, in order to "discern" which policies and
business initiatives can bring about "genuine integral development". In
particular, a proper environmental impact study of new "business ventures and
projects demands transparent political processes involving a free exchange of
views. On the other hand, the forms of corruption which conceal the actual
environmental impact of a given project in exchange for favours usually produce
specious agreements which fail to inform adequately and do not allow for full
debate".
 The most significant appeal is addressed to those who hold political office,
so
that they avoid "a mentality of "efficiency" and "immediacy" that is so
prevalent today: "but if they are courageous, they will attest to their
God-given dignity and leave behind a testimony of selfless responsibility".
 Chapter six - ECOLOGICAL EDUCATION AND SPIRITUALITY (Towards a new lifestyle;
Educating for the covenant between humanity and the environment; Ecological
conversion; Joy and peace; Civic and political love; Sacramental signs and the
celebration of rest; The trinity and relationships between creatures; Queen of
all creation; Beyond the sun).
 The final chapter invites everyone to the heart of ecological conversion. The
roots of the cultural crisis are deep, and it is not easy to reshape habits and
behaviour. Education and training are the key challenges: "change is impossible
without motivation and a process of education" (15). All educational sectors
are
involved, primarily "at school, in families, in the media, in catechesis and
elsewhere".
 The starting point is "to aim for a new lifestyle", which also opens the
possibility of "bringing healthy pressure to bear on those who wield political,
economic and social power". This is what happens when consumer choices are able
to "change the way businesses operate, forcing them to consider their
environmental footprint and their patterns of production".
 The importance of environmental education cannot be underestimated. It is able
to affect actions and daily habits, the reduction of water consumption, the
sorting of waste and even "turning off unnecessary lights": "An integral
ecology
is also made up of simple daily gestures which break with the logic of
violence,
exploitation and selfishness". Everything will be easier starting with a
contemplative outlook that comes from faith: "as believers, we do not look at
the world from without but from within, conscious of the bonds with which the
Father has linked us with all beings. By developing our individual, God-given

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