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Essay Available:
5 pages/≈1375 words
13 Sources
Religion & Theology
Other (Not Listed)
English (U.S.)
MS Word
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Ecology and Religion (Other (Not Listed) Sample)

Basically, I'm going to give you a paper I ordered off this website. What I'd like is for you to take all the research on that paper and put it into point form notes (its in essay form now) and then to add on 3 pages extra research on the topics that are already listed (basically, just add more to each category, but in point form again.) Thanks. source..
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 TOC \o "1-3" \h \z \u  HYPERLINK \l "_Toc320200051" Judaism  PAGEREF _Toc320200051 \h 2
 HYPERLINK \l "_Toc320200052" Christianity  PAGEREF _Toc320200052 \h 4
 HYPERLINK \l "_Toc320200053" Islam  PAGEREF _Toc320200053 \h 7
 HYPERLINK \l "_Toc320200054" Ecocentrism, Deep Ecology and Ecofeminism  PAGEREF _Toc320200054 \h 9
 HYPERLINK \l "_Toc320200055" Voices from the Global South  PAGEREF _Toc320200055 \h 13
 HYPERLINK \l "_Toc320200056" Globalization, Community and Ecojustice  PAGEREF _Toc320200056 \h 15
 HYPERLINK \l "_Toc320200057" References  PAGEREF _Toc320200057 \h 18

Judaist’s ethical sensibility
In western religion, such as Judaism and Christianity, deep ecological movement like interpretation has been a common occurrence in many ways (Fox, 1988).
It is a common perception among the theologians that the movement was provided in better ecological ethics and supreme ecological wisdom by Asian religious traditions, mostly in Taoism, Buddhism and Hinduism.
In Judaism, environmental ethics link the tradition of ethical analysis with an important contemporary problem. In many occasions, it makes significant contribution in analyzing and understanding the complex relationship and environmental ethics between nature and man.
The principles and concepts have been evoked both implicitly and explicitly which are consistent with bio-centric or eco-centric understanding between man and nature (Avner and Talias, 1995; Sessions (ed.), 1995).
Judaism does not consider protection or preservation of the nature as the prime social value and believes that as a part of the nature, humans can use and enjoy the nature but have distinctive moral claims to protect it.
Judaism recognizes the majesty and beauty of nature, perceiving that it can be threatening and terrifying too. And the effort of human to subdue nature represents a challenge that the nature posted against human survival.
Jewish law does not accept a declaration of the independent rights of the nature. The rights should be balanced carefully and calibrated against the interest of human. The balancing process must give priority to the human nature (Berman, 2007).
According to Kabbalists, human must understand their limitations regarding different ecological facts, such as, using natural resources, reproduction and production of wastes.
We must follow the principles that God has provided while creating the world and if God is omnipresent, the only way to create the world, by God would be tsimtsum, which is a voluntary limitation or withdrawal to make space for creating.
As human being, it is our duty to put restriction on our relation with the nature to make space for coexisting with our surroundings and for our future generations.
The presence of human being in everywhere of the nature would precursor the ending of natural diversity.
The metaphor exile in Jewish philosophy indicates that in the twenty first century, the human race would find itself in a complex situation if we do not take serious initiatives about population regarding other communities in the planet (Laurie, 2000).
The central idea of Judaism states that man should keep on the earth in the very same way we received it from God, and for that it is very important to keep the world clean from pollution.
According to the Jewish law, the taming and use of nature by man must not be wasteful and the concept of waste does not include economically prolific use of the natural assets; even for psychological benefits. The biblical imperative needs a balance between preservation and transformation (Diamond, 1998).
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