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Written Research/Reflection on Recent News Article and brief Oral Summary” Each student will submit a recent (<6months) news article (from an appropriate media source such as a newspaper, magazine, internet news site, and not from a scientific research journal, or a non-profit or for profit website addressing environmental issues, for example) on the subject of environmental degradation relating to the topics of discussion for the course, giving a summary of the news item and providing a critical response to it. The student will submit a 6-8 page fully typed-page(double-spaced) research paper that summarizes and responds to the news item, and then give a brief oral summary in class. This assignment MUST incorporate relevant texts from the course, especially “Laudato Si’, Pope Francis’ Encyclical Letter on “Care for our Common Home,” as well as other relevant sources in a detailed critical analysis. This assignment will assess the quality of the written paper. Your grade will be penalized if you do not submit online the completed written text and give the brief oral summary on your scheduled date. The paper must first present a brief summary of the news item, citing the source and date of publication, and then must provide a critical response to the news item, incorporating the perspectives and analyses of these texts: Environmental Science and Theology in Dialogue Part I of the text, Earth Ethics, pp. 3-72 “Laudato Si’, Pope Francis’ Encyclical Letter on “Care for our Common Home.”
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The Holy See
ENCYCLICAL LETTER
LAUDATO SI’
OF THE HOLY FATHER
FRANCIS
ON CARE FOR OUR COMMON HOME
1. “LAUDATO SI’, mi’ Signore” – “Praise be to you, my Lord”. In the words of this beautiful canticle,
Saint Francis of Assisi reminds us that our common home is like a sister with whom we share our
life and a beautiful mother who opens her arms to embrace us. “Praise be to you, my Lord,
through our Sister, Mother Earth, who sustains and governs us, and who produces various fruit
with coloured flowers and herbs”.[1]
2. This sister now cries out to us because of the harm we have inflicted on her by our irresponsible
use and abuse of the goods with which God has endowed her. We have come to see ourselves as
her lords and masters, entitled to plunder her at will. The violence present in our hearts, wounded
by sin, is also reflected in the symptoms of sickness evident in the soil, in the water, in the air and
in all forms of life. This is why the earth herself, burdened and laid waste, is among the most
abandoned and maltreated of our poor; she “groans in travail” (Rom 8:22). We have forgotten that
we ourselves are dust of the earth (cf. Gen 2:7); our very bodies are made up of her elements, we
breathe her air and we receive life and refreshment from her waters.
Nothing in this world is indifferent to us
3. More than fifty years ago, with the world teetering on the brink of nuclear crisis, Pope Saint John
XXIII wrote an Encyclical which not only rejected war but offered a proposal for peace. He
addressed his message Pacem in Terris to the entire “Catholic world” and indeed “to all men and
women of good will”. Now, faced as we are with global environmental deterioration, I wish to
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address every person living on this planet. In my Apostolic Exhortation Evangelii Gaudium, I wrote
to all the members of the Church with the aim of encouraging ongoing missionary renewal. In this
Encyclical, I would like to enter into dialogue with all people about our common home.
4. In 1971, eight years after Pacem in Terris, Blessed Pope Paul VI referred to the ecological
concern as “a tragic consequence” of unchecked human activity: “Due to an ill-considered
exploitation of nature, humanity runs the risk of destroying it and becoming in turn a victim of this
degradation”.[2] He spoke in similar terms to the Food and Agriculture Organization of the United
Nations about the potential for an “ecological catastrophe under the effective explosion of
industrial civilization”, and stressed “the urgent need for a radical change in the conduct of
humanity”, inasmuch as “the most extraordinary scientific advances, the most amazing technical
abilities, the most astonishing economic growth, unless they are accompanied by authentic social
and moral progress, will definitively turn against man”.[3]
5. Saint John Paul II became increasingly concerned about this issue. In his first Encyclical he
warned that human beings frequently seem “to see no other meaning in their natural environment
than what serves for immediate use and consumption”.[4] Subsequently, he would call for a global
ecological conversion.[5] At the same time, he noted that little effort had been made to “safeguard
the moral conditions for an authentic human ecology”.[6] The destruction of the human
environment is extremely serious, not only because God has entrusted the world to us men and
women, but because human life is itself a gift which must be defended from various forms of
debasement. Every effort to protect and improve our world entails profound changes in “lifestyles,
models of production and consumption, and the established structures of power which today
govern societies”.[7] Authentic human development has a moral character. It presumes full respect
for the human person, but it must also be concerned for the world around us and “take into
account the nature of each being and of its mutual connection in an ordered system”.[8]
Accordingly, our human ability to transform reality must proceed in line with God’s original gift of all
that is.[9]
6. My predecessor Benedict XVI likewise proposed “eliminating the structural causes of the
dysfunctions of the world economy and correcting models of growth which have proved incapable
of ensuring respect for the environment”.[10] He observed that the world cannot be analyzed by
isolating only one of its aspects, since “the book of nature is one and indivisible”, and includes the
environment, life, sexuality, the family, social relations, and so forth. It follows that “the
deterioration of nature is closely connected to the culture which shapes human coexistence”.[11]
Pope Benedict asked us to recognize that the natural environment has been gravely damaged by
our irresponsible behaviour. The social environment has also suffered damage. Both are ultimately
due to the same evil: the notion that there are no indisputable truths to guide our lives, and hence
human freedom is limitless. We have forgotten that “man is not only a freedom which he creates
for himself. Man does not create himself. He is spirit and will, but also nature”.[12] With paternal
concern, Benedict urged us to realize that creation is harmed “where we ourselves have the final
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word, where everything is simply our property and we use it for ourselves alone. The misuse of
creation begins when we no longer recognize any higher instance than ourselves, when we see
nothing else but ourselves”.[13]
United by the same concern
7. These statements of the Popes echo the reflections of numerous scientists, philosophers,
theologians and civic groups, all of which have enriched the Church’s thinking on these questions.
Outside the Catholic Church, other Churches and Christian communities – and other religions as
well – have expressed deep concern and offered valuable reflections on issues which all of us find
disturbing. To give just one striking example, I would mention the statements made by the beloved
Ecumenical Patriarch Bartholomew, with whom we share the hope of full ecclesial communion.
8. Patriarch Bartholomew has spoken in particular of the need for each of us to repent of the ways
we have harmed the planet, for “inasmuch as we all generate small ecological damage”, we are
called to acknowledge “our contribution, smaller or greater, to the disfigurement and destruction of
creation”.[14] He has repeatedly stated this firmly and persuasively, challenging us to
acknowledge our sins against creation: “For human beings… to destroy the biological diversity of
God’s creation; for human beings to degrade the integrity of the earth by causing changes in its
climate, by stripping the earth of its natural forests or destroying its wetlands; for human beings to
contaminate the earth’s waters, its land, its air, and its life – these are sins”.[15] For “to commit a
crime against the natural world is a sin against ourselves and a sin against God”.[16]
9. At the same time, Bartholomew has drawn attention to the ethical and spiritual roots of
environmental problems, which require that we look for solutions not only in technology but in a
change of humanity; otherwise we would be dealing merely with symptoms. He asks us to replace
consumption with sacrifice, greed with generosity, wastefulness with a spirit of sharing, an
asceticism which “entails learning to give, and not simply to give up. It is a way of loving, of moving
gradually away from what I want to what God’s world needs. It is liberation from fear, greed and
compulsion”.[17] As Christians, we are also called “to accept the world as a sacrament of
communion, as a way of sharing with God and our neighbours on a global scale. It is our humble
conviction that the divine and the human meet in the slightest detail in the seamless garment of
God’s creation, in the last speck of dust of our planet”.[18]
Saint Francis of Assisi
10. I do not want to write this Encyclical without turning to that attractive and compelling figure,
whose name I took as my guide and inspiration when I was elected Bishop of Rome. I believe that
Saint Francis is the example par excellence of care for the vulnerable and of an integral ecology
lived out joyfully and authentically. He is the patron saint of all who study and work in the area of
ecology, and he is also much loved by non-Christians. He was particularly concerned for God’s
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creation and for the poor and outcast. He loved, and was deeply loved for his joy, his generous
self-giving, his openheartedness. He was a mystic and a pilgrim who lived in simplicity and in
wonderful harmony with God, with others, with nature and with himself. He shows us just how
inseparable the bond is between concern for nature, justice for the poor, commitment to society,
and interior peace.
11. Francis helps us to see that an integral ecology calls for openness to categories which
transcend the language of mathematics and biology, and take us to the heart of what it is to be
human. Just as happens when we fall in love with someone, whenever he would gaze at the sun,
the moon or the smallest of animals, he burst into song, drawing all other creatures into his praise.
He communed with all creation, even preaching to the flowers, inviting them “to praise the Lord,
just as if they were endowed with reason”.[19] His response to the world around him was so much
more than intellectual appreciation or economic calculus, for to him each and every creature was a
sister united to him by bonds of affection. That is why he felt called to care for all that exists. His
disciple Saint Bonaventure tells us that, “from a reflection on the primary source of all things, filled
with even more abundant piety, he would call creatures, no matter how small, by the name of
‘brother’ or ‘sister’”.[20] Such a conviction cannot be written off as naive romanticism, for it affects
the choices which determine our behaviour. If we approach nature and the environment without
this openness to awe and wonder, if we no longer speak the language of fraternity and beauty in
our relationship with the world, our attitude will be that of masters, consumers, ruthless exploiters,
unable to set limits on their immediate needs. By contrast, if we feel intimately united with all that
exists, then sobriety and care will well up spontaneously. The poverty and austerity of Saint
Francis were no mere veneer of asceticism, but something much more radical: a refusal to turn
reality into an object simply to be used and controlled.
12. What is more, Saint Francis, faithful to Scripture, invites us to see nature as a magnificent
book in which God speaks to us and grants us a glimpse of his infinite beauty and goodness.
“Through the greatness and the beauty of creatures one comes to know by analogy their maker”
(Wis 13:5); indeed, “his eternal power and divinity have been made known through his works since
the creation of the world” (Rom 1:20). For this reason, Francis asked that part of the friary garden
always be left untouched, so that wild flowers and herbs could grow there, and those who saw
them could raise their minds to God, the Creator of such beauty.[21] Rather than a problem to be
solved, the world is a joyful mystery to be contemplated with gladness and praise.
My appeal
13. The urgent challenge to protect our common home includes a concern to bring the whole
human family together to seek a sustainable and integral development, for we know that things
can change. The Creator does not abandon us; he never forsakes his loving plan or repents of
having created us. Humanity still has the ability to work together in building our common home.
Here I want to recognize, encourage and thank all those striving in countless ways to guarantee
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the protection of the home which we share. Particular appreciation is owed to those who tirelessly
seek to resolve the tragic effects of environmental degradation on the lives of the world’s poorest.
Young people demand change. They wonder how anyone can claim to be building a better future
without thinking of the environmental crisis and the sufferings of the excluded.
14. I urgently appeal, then, for a new dialogue about how we are shaping the future of our planet.
We need a conversation which includes everyone, since the environmental challenge we are
undergoing, and its human roots, concern and affect us all. The worldwide ecological movement
has already made considerable progress and led to the establishment of numerous organizations
committed to raising awareness of these challenges. Regrettably, many efforts to seek concrete
solutions to the environmental crisis have proved ineffective, not only because of powerful
opposition but also because of a more general lack of interest. Obstructionist attitudes, even on
the part of believers, can range from denial of the problem to indifference, nonchalant resignation
or blind confidence in technical solutions. We require a new and universal solidarity. As the
bishops of Southern Africa have stated: “Everyone’s talents and involvement are needed to
redress the damage caused by human abuse of God’s creation”. [22] All of us can cooperate as
instruments of God for the care of creation, each according to his or her own culture, experience,
involvements and talents.
15. It is my hope that this Encyclical Letter, which is now added to the body of the Church’s social
teaching, can help us to acknowledge the appeal, immensity and urgency of the challenge we
face. I will begin by briefly reviewing several aspects of the present ecological crisis, with the aim
of drawing on the results of the best scientific research available today, letting them touch us
deeply and provide a concrete foundation for the ethical and spiritual itinerary that follows. I will
then consider some principles drawn from the Judaeo-Christian tradition which can render our
commitment to the environment more coherent. I will then attempt to get to the roots of the present
situation, so as to consider not only its symptoms but also its deepest causes. This will help to
provide an approach to ecology which respects our unique place as human beings in this world
and our relationship to our surroundings. In light of this reflection, I will advance some broader
proposals for dialogue and action which would involve each of us as individuals, and also affect
international policy. Finally, convinced as I am that change is impossible without motivation and a
process of education, I will offer some inspired guidelines for human development to be found in
the treasure of Christian spiritual experience.
16. Although each chapter will have its own subject and specific approach, it will also take up and
re-examine important questions previously dealt with. This is particularly the case with a number of
themes which will reappear as the Encyclical unfolds. As examples, I will point to the intimate
relationship between the poor and the fragility of the planet, the conviction that everything in the
world is connected, the critique of new paradigms and forms of power derived from technology,
the call to seek other ways of understanding the economy and progress, the value proper to each
creature, the human meaning of ecology, the need for forthright and honest debate, the serious
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responsibility of international and local policy, the throwaway culture and the proposal of a new
lifestyle. These questions will not be dealt with once and for all, but reframed and enriched again
and again.
CHAPTER ONE
WHAT IS HAPPENING TO OUR COMMON HOME
17. Theological and philosophical reflections on the situation of humanity and the world can sound
tiresome and abstract, unless they are grounded in a fresh analysis of our present situation, which
is in many ways unprecedented in the history of humanity. So, before considering how faith brings
new incentives and requirements with regard to the world of which we are a part, I will briefly turn
to what is happening to our common home.
18. The continued acceleration of changes affecting humanity and the planet is coupled today with
a more intensified pace of life and work which might be called “rapidification”. Although change is
part of the working of complex systems, the speed with which human activity has developed
contrasts with the naturally slow pace of biological evolution. Moreover, the goals of this rapid and
constant change are not necessarily geared to the common good or to integral and sustainable
human development. Change is something desirable, yet it becomes a source of anxiety when it
causes harm to the world and to the quality of life of much of humanity.
19. Following a period of irrational confidence in progress and human abilities, some sectors of
society are now adopting a more critical approach. We see increasing sensitivity to the
environment and the need to protect nature, along with a growing concern, both genuine and
distressing, for what is happening to our planet. Let us review, however cursorily, those questions
which are troubling us today and which we can no longer sweep under the carpet. Our goal is not
to amass information or to satisfy curiosity, but rather to become painfully aware, to dare to turn
what is happening to the world into our own personal suffering and thus to discover what each of
us can do about it.
I. POLLUTION AND CLIMATE CHANGE
Pollution, waste and the throwaway culture
20. Some forms of pollution are part of people’s daily experience. Exposure to atmospheric
pollutants produces a broad spectrum of health hazards, especially for the poor, and causes
millions of premature deaths. People take sick, for example, from breathing high levels of smoke
from fuels used in cooking or heating. There is also pollution that affects everyone, caused by
transport, industrial fumes, substances which contribute to the acidification of soil and water,
fertilizers, insecticides, fungicides, herbicides and agrotoxins in general. Technology, which, linked
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to business interests, is presented as the only way of solving these problems, in fact proves
incapable of seeing the mysterious network of relations between things and so sometimes solves
one problem only to create others.
21. Account must also be taken of the pollution produced by residue, including dangerous waste
present in different areas. Each year hundreds of millions of tons of waste are generated, much of
it non-biodegradable, highly toxic and radioactive, from homes and businesses, from construction
and demolition sites, from clinical, electronic and industrial sources. The earth, our home, is
beginning to look more and more like an immense pile of filth. In many parts of the planet, the
elderly lament that once beautiful landscapes are now covered with rubbish. Industrial waste and
chemical products utilized in cities and agricultural areas can lead to bioaccumulation in the
organisms of the local population, even when levels of toxins in those places are low. Frequently
no measures are taken until after people’s health has been irreversibly affected.
22. These problems are closely linked to a throwaway culture which affects the excluded just as it
quickly reduces things to rubbish. To cite one example, most of the paper we produce is thrown
away and not recycled. It is hard for us to accept that the way natural ecosystems work is
exemplary: plants synthesize nutrients which feed herbivores; these in turn become food for
carnivores, which produce significant quantities of organic waste which give rise to new
generations of plants. But our industrial system, at the end of its cycle of production and
consumption, has not developed the capacity to absorb and reuse waste and by-products. We
have not yet managed to adopt a circular model of production capable of preserving resources for
present and future generations, while limiting as much as possible the use of non-renewable
resources, moderating their consumption, maximizing their efficient use, reusing and recycling
them. A serious consideration of this issue would be one way of counteracting the throwaway
culture which affects the entire planet, but it must be said that only limited progress has been
made in this regard.
Climate as a common good
23. The climate is a common good, belonging to all and meant for all. At the global level, it is a
complex system linked to many of the essential conditions for human life. A very solid scientific
consensus indicates that we are presently witnessing a disturbing warming of the climatic system.
In recent decades this warming has been accompanied by a constant rise in the sea level and, it
would appear, by an increase of extreme weather events, even if a scientifically determinable
cause cannot be assigned to each particular phenomenon. Humanity is called to recognize the
need for changes of lifestyle, production and consumption, in order to combat this warming or at
least the human causes which produce or aggravate it. It is true that there are other factors (such
as volcanic activity, variations in the earth’s orbit and axis, the solar cycle), yet a number of
scientific studies indicate that most global warming in recent decades is due to the great
concentration of greenhouse gases (carbon dioxide, methane, nitrogen oxides and others)
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released mainly as a result of human activity. As these gases build up in the atmosphere, they
hamper the escape of heat produced by sunlight at the earth’s surface. The problem is aggravated
by a model of development based on the intensive use of fossil fuels, which is at the heart of the
worldwide energy system. Another determining factor has been an increase in changed uses of
the soil, principally deforestation for agricultural purposes.
24. Warming has effects on the carbon cycle. It creates a vicious circle which aggravates the
situation even more, affecting the availability of essential resources like drinking water, energy and
agricultural production in warmer regions, and leading to the extinction of part of the planet’s
biodiversity. The melting in the polar ice caps and in high altitude plains can lead to the dangerous
release of methane gas, while the decomposition of frozen organic material can further increase
the emission of carbon dioxide. Things are made worse by the loss of tropical forests which would
otherwise help to mitigate climate change. Carbon dioxide pollution increases the acidification of
the oceans and compromises the marine food chain. If present trends continue, this century may
well witness extraordinary climate change and an unprecedented destruction of ecosystems, with
serious consequences for all of us. A rise in the sea level, for example, can create extremely
serious situations, if we consider that a quarter of the world’s population lives on the coast or
nearby, and that the majority of our megacities are situated in coastal areas.
25. Climate change is a global problem with grave implications: environmental, social, economic,
political and for the distribution of goods. It represents one of the principal challenges facing
humanity in our day. Its worst impact will probably be felt by developing countries in coming
decades. Many of the poor live in areas particularly affected by phenomena related to warming,
and their means of subsistence are largely dependent on natural reserves and ecosystemic
services such as agriculture, fishing and forestry. They have no other financial activities or
resources which can enable them to adapt to climate change or to face natural disasters, and their
access to social services and protection is very limited. For example, changes in climate, to which
animals and plants cannot adapt, lead them to migrate; this in turn affects the livelihood of the
poor, who are then forced to leave their homes, with great uncertainty for their future and that of
their children. There has been a tragic rise in the number of migrants seeking to flee from the
growing poverty caused by environmental degradation. They are not recognized by international
conventions as refugees; they bear the loss of the lives they have left behind, without enjoying any
legal protection whatsoever. Sadly, there is widespread indifference to such suffering, which is
even now taking place throughout our world. Our lack of response to these tragedies involving our
brothers and sisters points to the loss of that sense of responsibility for our fellow men and women
upon which all civil society is founded.
26. Many of those who possess more resources and economic or political power seem mostly to
be concerned with masking the problems or concealing their symptoms, simply making efforts to
reduce some of the negative impacts of climate change. However, many of these symptoms
indicate that such effects will continue to worsen if we continue with current models of production
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and consumption. There is an urgent need to develop policies so that, in the next few years, the
emission of carbon dioxide and other highly polluting gases can be drastically reduced, for
example, substituting for fossil fuels and developing sources of renewable energy. Worldwide
there is minimal access to clean and renewable energy. There is still a need to develop adequate
storage technologies. Some countries have made considerable progress, although it is far from
constituting a significant proportion. Investments have also been made in means of production and
transportation which consume less energy and require fewer raw materials, as well as in methods
of construction and renovating buildings which improve their energy efficiency. But these good
practices are still far from widespread.
II. THE ISSUE OF WATER
27. Other indicators of the present situation have to do with the depletion of natural resources. We
all know that it is not possible to sustain the present level of consumption in developed countries
and wealthier sectors of society, where the habit of wasting and discarding has reached
unprecedented levels. The exploitation of the planet has already exceeded acceptable limits and
we still have not solved the problem of poverty.
28. Fresh drinking water is an issue of primary importance, since it is indispensable for human life
and for supporting terrestrial and aquatic ecosystems. Sources of fresh water are necessary for
health care, agriculture and industry. Water supplies used to be relatively constant, but now in
many places demand exceeds the sustainable supply, with dramatic consequences in the short
and long term. Large cities dependent on significant supplies of water have experienced periods of
shortage, and at critical moments these have not always been administered with sufficient
oversight and impartiality. Water poverty especially affects Africa where large sectors of the
population have no access to safe drinking water or experience droughts which impede
agricultural production. Some countries have areas rich in water while others endure drastic
scarcity.
29. One particularly serious problem is the quality of water available to the poor. Every day, unsafe
water results in many deaths and the spread of water-related diseases, including those caused by
microorganisms and chemical substances. Dysentery and cholera, linked to inadequate hygiene
and water supplies, are a significant cause of suffering and of infant mortality. Underground water
sources in many places are threatened by the pollution produced in certain mining, farming and
industrial activities, especially in countries lacking adequate regulation or controls. It is not only a
question of industrial waste. Detergents and chemical products, commonly used in many places of
the world, continue to pour into our rivers, lakes and seas.
30. Even as the quality of available water is constantly diminishing, in some places there is a
growing tendency, despite its scarcity, to privatize this resource, turning it into a commodity
subject to the laws of the market. Yet access to safe drinkable water is a basic and universal
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human right, since it is essential to human survival and, as such, is a condition for the exercise of
other human rights. Our world has a grave social debt towards the poor who lack access to
drinking water, because they are denied the right to a life consistent with their inalienable dignity.
This debt can be paid partly by an increase in funding to provide clean water and sanitary services
among the poor. But water continues to be wasted, not only in the developed world but also in
developing countries which possess it in abundance. This shows that the problem of water is
partly an educational and cultural issue, since there is little awareness of the seriousness of such
behaviour within a context of great inequality.
31. Greater scarcity of water will lead to an increase in the cost of food and the various products
which depend on its use. Some studies warn that an acute water shortage may occur within a few
decades unless urgent action is taken. The environmental repercussions could affect billions of
people; it is also conceivable that the control of water by large multinational businesses may
become a major source of conflict in this century.[23]
III. LOSS OF BIODIVERSITY
32. The earth’s resources are also being plundered because of short-sighted approaches to the
economy, commerce and production. The loss of forests and woodlands entails the loss of species
which may constitute extremely important resources in the future, not only for food but also for
curing disease and other uses. Different species contain genes which could be key resources in
years ahead for meeting human needs and regulating environmental problems.
33. It is not enough, however, to think of different species merely as potential “resources” to be
exploited, while overlooking the fact that they have value in themselves. Each year sees the
disappearance of thousands of plant and animal species which we will never know, which our
children will never see, because they have been lost for ever. The great majority become extinct
for reasons related to human activity. Because of us, thousands of species will no longer give
glory to God by their very existence, nor convey their message to us. We have no such right.
34. It may well disturb us to learn of the extinction of mammals or birds, since they are more
visible. But the good functioning of ecosystems also requires fungi, algae, worms, insects, reptiles
and an innumerable variety of microorganisms. Some less numerous species, although generally
unseen, nonetheless play a critical role in maintaining the equilibrium of a particular place. Human
beings must intervene when a geosystem reaches a critical state. But nowadays, such intervention
in nature has become more and more frequent. As a consequence, serious problems arise,
leading to further interventions; human activity becomes ubiquitous, with all the risks which this
entails. Often a vicious circle results, as human intervention to resolve a problem further
aggravates the situation. For example, many birds and insects which disappear due to synthetic
agrotoxins are helpful for agriculture: their disappearance will have to be compensated for by yet
other techniques which may well prove harmful. We must be grateful for the praiseworthy efforts
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being made by scientists and engineers dedicated to finding solutions to man-made problems. But
a sober look at our world shows that the degree of human intervention, often in the service of
business interests and consumerism, is actually making our earth less rich and beautiful, ever
more limited and grey, even as technological advances and consumer goods continue to abound
limitlessly. We seem to think that we can substitute an irreplaceable and irretrievable beauty with
something which we have created ourselves.
35. In assessing the environmental impact of any project, concern is usually shown for its effects
on soil, water and air, yet few careful studies are made of its impact on biodiversity, as if the loss
of species or animals and plant groups were of little importance. Highways, new plantations, the
fencing-off of certain areas, the damming of water sources, and similar developments, crowd out
natural habitats and, at times, break them up in such a way that animal populations can no longer
migrate or roam freely. As a result, some species face extinction. Alternatives exist which at least
lessen the impact of these projects, like the creation of biological corridors, but few countries
demonstrate such concern and foresight. Frequently, when certain species are exploited
commercially, little attention is paid to studying their reproductive patterns in order to prevent their
depletion and the consequent imbalance of the ecosystem.
36. Caring for ecosystems demands far-sightedness,
