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  1. Beliefs and Actions Towards an Environmental Ethical Life: The Christianity-Environment Nexus Reflected in a Cross-National Analysis.Ruxandra Malina Petrescu-Mag, Adrian Ana, Iris Vermeir & Dacinia Crina Petrescu - 2020 - Journal of Agricultural and Environmental Ethics 33 (3):421-446.
    The present study seeks to introduce the European Christian community to the debate on environmental degradation while displaying its important role and theological perspectives in the resolution of the environmental crisis. The fundamental question authors have asked here is if Christianity supports pro-environmental attitudes compared to other religions, in a context where religion, in general, represents the ethical foundation of our civilization and, thus, an important behavior guide. The discussion becomes all the more interesting as many voices have identified the (...)
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  • Death to life: Towards my green burial.Robert Feagan - 2007 - Ethics, Place and Environment 10 (2):157 – 175.
    This paper presents reflections on the author's death aspirations as they are informed by a set of earth-connection stories, environmental concepts, and modernist burial practices. This weave is meant to inspire further consideration on what is coming to be known as 'green burial'. More precisely, this means an exploration of the author's earth-centred burial musings in association with the following themes: the meanings and historical trajectory of prevailing death and burial practices; 'narratives' of the human-earth life-cycle; relevant environmental ethics and (...)
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  • Beyond culture?: Nature/culture dualism and the Christian otherworldly.Anne F. Elvey - 2006 - Ethics and the Environment 11 (2):63-84.
    : As Val Plumwood argues, the Christian otherworldly is ecologically problematic. In relation to time, space, being and agency, this article considers the tendency to dualism in Christian appeals to the otherworldly. In the context of Plumwood's critique of nature-skepticism, I ask whether we should also critique an otherworldly skepticism. I then set out five possibilities for understanding the Christian otherworldly in relation to nature and culture. I argue that the otherworldly can be understood not only as a problematic cultural (...)
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