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Gregorianum 74, 4 (1993) 711-724
Desafio ecològico:
Implicaciones antropológicas
1 Al mismo Sócrates, que se encontraba mas a gusto entre los hombres, le arrebata la
belleza del bosque. Fedro, 320 a-d.
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712 RAMÓN LUCAS LUCAS, L.C.
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DESAFÌO ECOLÒGICO: IMPLICACIONES ANTROPOLÓGICAS 713
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714 RAMÓN LUCAS LUCAS, L.C.
Κ. Rahner, Hòrer des Wortes, Kòsel Verlag, Miinchen 1963, pp. 71-8
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DESAFÌO ECOLÒGICO: IMPLICACIONES ANTROPOLÓGICAS 715
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716 RAMON LUCAS LUCAS, L.C.
10 Μ. Scheler, Die Stellung des Menschen in Kosmos, Miinchen 19492, p. 65. Scheler
ofrece una explicación interesante de por qué el hombre «espiritual» se relaciona con el
mundo de forma opuesta a corno lo hace el animai «extàtico» ante su ambiente. Para el
animai «su mundo» es la sensación presente y la respuesta del instinto; en realidad no
percibe el «mundo», sino sólo las sensaciones actuales. El hombre tiene un proceder inver
so, percibe la cosa por lo que es y forma el «mundo». Sólo el hombre puede tornar en
cuenta la posición de su propio cuerpo al construir la totalidad. Un perro, por muchos anos
que viva en un jardin, nunca construirà un mapa mental del conjunto del mismo.
11 K. Rahner, Geist in Welt. Zur Metaphysik der endlichen Erkenntnis bei Thomas
von Aquin, Miinchen 1957.
12 Cfr. R. Guardini, Lettere dal lago di Como, Morcelliana, Brescia.
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DESAFÌO ECOLÒGICO: IMPLICACIONES ANTROPOLÓGICAS 717
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718 RAMON LUCAS LUCAS, L.C.
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DESAFÌO ECOLÒGICO: IMPLICACIONES ANTROPOLÓGICAS 719
dolce, acqua salata, terra, sottoterra, aria; però non possono vivere oltre certe latitudini:
sono condizionati dal clima. I Mammiferi, mediante quel sistema termoregolatore e la
viviparità, conquistano tutti gli ambienti, dall'equatore al polo. L'Uomo, non soltanto si
adatta a tutti gli ambienti, ma ha la capacità di trasformarli» V. Marcozzi, Le origini
dell'uomo, Massimo, Milano 19838, pp. 200-201.
Quien sostiene la igualdad de los seres de la naturaleza no acepta la graduatoria y
afirma que si un gusano pensase, se considerarla superior al hombre. E1 problema està en
que el hombre piensa, y el gusano no. jLa diferencia no es pequefia!
19 C. Cipolla, Storia economica dell'Europa pre-industriale, Mulino, Bologna 1974:
«A Londra la gente cammina e conversa perseguitata da questo fumo infernale. Si respira
una nebbia spessa ed impura mischiata a vapore sozzo e fuliginoso che causa mille malanni
rovinando i polmoni e la salute dell'intero corpo per cui catarri, tisi, tossi e consunzione
domina in questa città».
20 Documento dei Vescovi Lombardi, 15.09.1988: La questione ambientale: aspetti
eneo religiosi.
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720 RAMÓN LUCAS LUCAS, L.C.
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DESAFÌO ECOLÒGICO: IMPLICACIONES ANTROPOLÓGICAS 721
24 L. Ferry en su redente libro Le nouvel ordre écologique, Grasset, Paris 1992, pp.
30-33, recogiendo una distindón ya clàsica, habla de tres tipos de ecologia; la primera
atribuye derechos sólo al hombre (ecologia antropocéntrica); la segunda también a los
animales, y la tercera incluye también a las plantas (ecologia biocéntrica ο Deep ecology).
25 P. Singer, Liberazione animale, Lega Anti-Vivisezione, Roma 1987.
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722 RAMÓN LUCAS LUCAS, L.C.
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DESAFÌO ECOLÒGICO: IMPLICACIONES ANTROPOLÓGICAS 723
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724 RAMÓN LUCAS LUCAS, L.C.
SUMMARY
Man cannot become just another object in nature under pain of destroying
not only himself but nature as well. Man's "naturai" environment is not nature
but culture, and thus a return to nature pure and simple is impossible. Man's
presence in the cosmos is active and creative; an activity and creativity which are
free, since only man is spiritual. If man objectivises himself, he rejects the possi
bility of humanising himself. The relationship of man-nature is not to be under
stood as an arbitrary exploitation on man's part. This does not, however, impede
our holding on to a fundamental thesis: man is the pinnacle of material creation
and it is in and through man that nature has meaning. The respect due to nature
derives from man himself, because he alone is a subject of rights proper. Nature
looses its enchantment when man has first lost his own. The destruction of the
naturai environment inexorably shows the devastation of contemporary man's
interior world. Ecologism's philosophical error regarding man is to consider him
as just another object in nature.
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