A New Ecological Ethic
- Robert van Mourik
- Nov 5
- 8 min read
Updated: 4 hours ago
Traditional Christianity taught us that mankind held dominion over all creatures and the earth; that the earth was only our temporary home until we entered eternal life and, it can be argued, this has led to the exploitation of Indigenous peoples and the degradation of our planet.
But now philosophers and scientists are informing us that all forms of life are interconnected, and it is in our own interests to recognise and value a new ecological ethic. Pope Francis’ encyclical Laudato Si’ further publicised and broadened our understanding of these interrelationships. Inevitably, our long-held beliefs are being challenged as we seek new ways of living in harmony with our neighbours and our environment.
Teilhard de Chardin, Pope Francis, and the New Ecological Ethic
In 1972, the Norwegian philosopher Arne Naess introduced a new way of thinking about nature called “deep ecology” to describe a holistic worldview emphasising the interconnectedness of all life [1]. Naess challenged the assumption that humans are the centre of existence and argued instead for an ecocentric perspective, one that recognises every living being as possessing inherent value regardless of its usefulness to humanity.
Deep ecology also encourages us to think beyond ourselves.
It suggests that our identity isn’t separate from nature. Protecting the environment is really a way of protecting ourselves. Naess called this idea “self-realisation” -understanding that caring for the world is part of understanding who we are.
Later, the idea of “integral ecology” emerged, particularly through the work of cultural historian Thomas Berry [2] and theologian Leonardo Boff [3]. They envisioned an “Ecozoic Era,” when humans live in harmony with the earth. Integral ecology looks at more than nature; it connects environmental issues to social and economic problems. It emphasizes that helping the Earth and helping people, especially the poor, go hand in hand.
Pope Francis brought this idea to a wider audience in 2015 in his encyclical Laudato Si’. He described integral ecology as a vision that unites environmental, economic, social, cultural, and ethical realities under a single framework [4]. His central message - “everything is connected” - urges us to see the world not as a collection of separate issues but as a tightly woven whole. Francis explained that we depend on clean water, healthy ecosystems, and a stable climate - and often take these for granted.
Integral ecology also points out that environmental problems affect humans differently.
Poor communities often suffer the most from climate change and pollution. Francis warned that it is inconsistent to campaign against the destruction of endangered species while ignoring the suffering of human beings, such as victims of human trafficking or communities pushed into poverty. Protecting creation must therefore include defending human dignity.
Both deep ecology and integral ecology invite us to move beyond human-centred thinking, to a new ecological ethic.
But today, technology and social media bring new challenges. Research shows that overuse of technology can make people more impatient, distracted, and even lonely. In Alone Together, Psychologist Sherry Turkle observed that instead of connecting with others, we sometimes act like machines or try to model ourselves after them, rather than using them as mere tools [5]. Far from solving loneliness, technology can deepen our isolation.
The Vatican has addressed these issues too, especially in its 2025 document on artificial intelligence, Antiqua et Nova. The Church sees artificial intelligence as a powerful tool that can help with education, healthcare, and the environment. But it should always serve people and the common good, not replace human care or dignity [6].
This ethical framework is valuable, but it risks portraying artificial intelligence as simply a tool at humanity’s disposal. What it overlooks is the role of technology within evolution itself. Humans are not static creations outside evolution - we are its latest expression [7]. To speak of integral ecology without grounding it in evolutionary reality risks abstraction.
Philosopher and Jesuit priest Pierre Teilhard de Chardin adds another layer to this discussion. He believed evolution is not just a natural process but the story of life moving toward unity and love. Technology, for him, isn’t the enemy of nature - it can help humans live more harmoniously with the world if used wisely. True progress comes from using technology to strengthen connection, empathy, and care for life.
Yet Teilhard emphasized that science and technology alone cannot lead us into this higher state. True evolution is not a mere accumulation of data but a “heart to heart” process aligning technology with the deeper currents of cosmic love. For him, the future of humanity is “hyperpersonal” - marked by deeper solidarity, empathy, and spiritual union. Mysticism, far from being irrelevant, plays a vital role in evolution, providing the energy of love that drives convergence.
In this vision, technology is not an enemy of ecology but part of the evolutionary movement toward wholeness. The real challenge lies within humanity itself. Too often we cling to outdated philosophies or religious assumptions that separate us from nature and from one another. Historian Lynn White once argued that the roots of the ecological crisis are religious, and that its solutions must therefore also be religious [8]. Teilhard’s thought provides such a framework, integrating evolution, spirituality, and technology into a single unfolding story, a new ecological ethic.
If we can embrace this vision, technology - including artificial intelligence - can serve a cosmogenic purpose, helping to build a planetary community animated by love.
Teilhard wrote that only those paths leading to greater organization, synthesis, and unity represent real progress. The task before us is not to reject or idolize technology but to orient it toward deeper cohesion and solidarity. To participate consciously in evolution is to nurture interconnection at every level of life.
In short, deep ecology, integral ecology, and Teilhard’s ideas all encourage us to see ourselves as part of a larger web of life. They remind us that protecting nature, caring for people, and using technology responsibly are all connected. If we can follow this vision, we can help create a world where humans, nature, and technology work together for a better future.
Reflection
In our local neighbourhood we now have community gardens and bush care groups that enable residents to support their local environment whilst developing relationships with neighbours they may not otherwise meet. Similarly, there are now online Laudato Si’ groups seeking to implement its principles.
What action could you take to implement change?
FAQs A New Ecological Ethic
What is the difference between deep ecology and integral ecology?
Deep ecology, coined by Arne Naess in 1972, shifts the lens from “humans at the centre” to “all life has intrinsic value” [1]. It invites us to see our identity as interwoven with the Earth - when we protect the planet, we protect ourselves. Integral ecology, championed later by Thomas Berry and Leonardo Boff [2][3], expands that insight by linking environmental care with social justice. It insists that ecological collapse and human suffering are two sides of the same coin. Pope Francis took this vision global in Laudato Si’ (2015), framing it in one phrase: everything is connected [4].
How does Pope Francis’ “integral ecology” challenge our daily choices?
Integral ecology asks us to notice the hidden threads between the climate crisis, poverty, migration, and even technology. For example, Francis points out that the poor suffer the most from environmental degradation [4]. If we campaign for endangered whales but ignore the migrant child in detention, we have missed the deeper ethic. Studies confirm the overlap - the UN reports that climate change could push 132 million people into poverty by 2030 if left unchecked [World Bank, 2020]. The call is simple but costly: care for creation must include defending human dignity.
What role does technology and AI play in Teilhard de Chardin’s ecological vision?
Teilhard saw technology not as the villain of nature but as part of evolution’s unfolding story. For him, progress is not measured by data storage or faster processors but by how well technology helps us deepen empathy, solidarity, and love. Recent Vatican reflections on artificial intelligence echo this tension - AI can revolutionise education and healthcare, but it must serve the common good [6]. Teilhard would add: technology’s true purpose is “hyperpersonal” - building a planetary community that is more united, compassionate, and spiritually alive.
Why do some thinkers say religion holds the key to solving the ecological crisis?
Historian Lynn White argued decades ago that the roots of the ecological crisis are religious - shaped by worldviews that saw humans as separate from or superior to nature [8]. If faith traditions helped shape the problem, they also hold resources for renewal. Teilhard’s vision reframes Christianity itself as an evolutionary journey toward love and unity, offering spiritual energy for ecological action. Data backs this influence - Pew Research (2021) found that 84% of the global population identifies with a religion, suggesting spiritual frameworks remain one of the most powerful motivators for ecological change.
How can Teilhard’s vision inspire our response to today’s environmental and social crises?
Teilhard invites us to stop treating science, spirituality, and technology as competing domains. He imagined humanity evolving into a “cosmic communion,” where progress is measured by integration rather than fragmentation. That means using AI to serve the poor, designing economies that honour ecosystems, and nurturing mysticism as the energy source for solidarity. The practical takeaway? We are not bystanders in evolution - we are participants. Every action that builds unity, whether planting a tree, welcoming a stranger, or coding ethically, is part of humanity’s spiritual future.
At St Lucia Spirituality we believe the journey is richer when it’s shared. If you’re seeking a place to explore questions, practice mindfulness, or simply belong to an inclusive spiritual community, we invite you to join us. From online discussion groups and meditation gatherings to our growing library of resources, there’s space here for every seeker. Step into the conversation, connect with others, and discover how community can nurture your spiritual growth.
Upcoming Spiritual Events & Online Gatherings
BUTTERFLY SERIES: A New Ecological Ethic
2 December 2025, 4:45 pm – 6:15 pm AEST
Note: AEST not AEDT
Virtual event on Zoom
EGISTER FOR OUR VIRTUAL EVENT
About the Author - Robert van Mourik
Robert, a co-founder and guiding presence within St Lucia Spirituality, brings a wealth of insight and dedication to our community. While his roots lie in the Catholic tradition, Robert's spiritual journey has been one of profound inquiry and introspection, spanning many decades in search of what he terms "a coherent worldview."
Drawing inspiration from luminaries such as Anthony de Mello, Richard Rohr, Diarmuid O’Murchu, and Ilia Delio, Robert's quest for spiritual truth has been shaped by the wisdom gleaned from countless authors and mentors. Their insights have served as guiding beacons, illuminating the path towards deeper understanding and connection.
It was in the shared bond of seeking spiritual growth that Robert first crossed paths with John, their encounters over coffee in 2012 marking the genesis of a transformative journey. These intimate gatherings, fuelled by conversations on influential books and the evolving landscape of their perspectives, soon blossomed into vibrant small groups and virtual meetings on platforms like Zoom.
Through newsletters, discussion papers, and a shared commitment to fostering meaningful dialogue, Robert has played an instrumental role in nurturing the thriving community of seekers within St Lucia Spirituality. His dedication to facilitating growth, exploration, and connection reflects the essence of the community's ethos - a journey of discovery and transformation, embarked upon together.
Footnotes:
[1] Naess, Arne. Ecology, Community and Lifestyle: Outline of an Ecosophy. Cambridge University Press, 1989.
[2] Berry, Thomas. The Dream of the Earth. Sierra Club Books, 1988.
[3] Boff, Leonardo. Cry of the Earth, Cry of the Poor. Orbis Books, 1997.
[4] Francis. Laudato Si’. Vatican, 2015, §138.
[5] Turkle, Sherry. Alone Together: Why We Expect More from Technology and Less from Each Other. Basic Books, 2011.
[6] Vatican. Antiqua et Nova: Vatican Document on AI. Vatican Press, 2025.
[7] Teilhard de Chardin, Pierre. The Phenomenon of Man. Harper & Row, 1959, 36–37.
[8] White, Lynn. “The Historical Roots of Our Ecologic Crisis.” Science, 1967, 155:1203–1207.
Comments