This essay discusses three recent books which each offer an integrative account of religious ethics and the environment. Religious environmental ethics is an area of inquiry within the larger field of religion and ecology. After a narrative that contextualizes the development of religious environmental ethics in relation to the environmental social movement, I describe the formation of the field including its focus on worldview, the “cosmological turn,” and its engagement with science, the “cosmic turn.” Elizabeth Johnson exemplifies the cosmic turn (...) by developing a Christian theology of life in nature which explicitly accepts Darwin's theory of evolution. Willis Jenkins advocates a prophetic pragmatism and critiques a focus on worldview that is abstracted from practice and defers moral responsibility. Larry Rasmussen joins analysis of worldview with reflection on cross-cultural resources for “anticipatory communities” of moral formation to catalyze change. I argue with Rasmussen that religious environmental ethics needs multiple approaches and should allow room for methodological pluralism. (shrink)

The Practices of Global Ethics takes a unique look at global ethics: not as mere written statements but as a set of practices undertaken by thousands of organisations and hundreds of thousands of people to shape the normative trajectory of human affairs. It looks at statements of global ethical principles including The Universal Declaration of Human Rights, the Earth Charter and the Rio Documents and positions them as the outcomes and expression of ongoing practices. Offering innovative, critical and thoughtful analyses (...) of ethical practices since World War II, the book examines efforts to promote human rights; foster ecological responsibility; end genocide; reduce global poverty; encourage responsible and sustainable international business practices; cultivate understanding and collaboration amongst the world's religions among other worldwide endeavours. (shrink)

This paper offers a constructive account of Sri Chinmoy’s philosophy of Nature and the environment, in the context of the modern stream of Vedāntic thought that also includes Sri Ramakrishna, Swami Vivekānanda and Sri Aurobindo. Sri Chinmoy affirms the ontological continuity of the Absolute and the manifested world, or “God the Creator” and “God the creation.” Nature is the universal and manifested aspect of God and the beauty of Nature is a revelation of the Divine. The paper explores Sri Chinmoy’s (...) vision in relation to the views of Śaṅkara and Rāmānuja, focusing on an understanding of non-duality that does not devalue the world, and notes that Rāmānuja’s concept of the world as God’s “Body” is an image Sri Chinmoy also uses. The world is not an “illusion” but must be accepted and loved. Human destruction of the environment stems from ignorance of our oneness with the totality of existence and the resulting greed and desire for power. An ethics that embraces the intrinsic value of Nature and all beings requires that they must be loved and cared for, and celebrates the created world as the divine Līlā. (shrink)

This is the first book-length study of the thought of Sri Chinmoy (1931-2007) and his teaching of a dynamic spirituality of integral transformation. A straightforward and unembroidered account of his philosophy, it allows Sri Chinmoy to speak for himself in his own words, in poetry as much as in prose.