By Peter Scott
Delivering a Christian reaction to ecological hindrance, this publication argues that our present-day ecological difficulties are as a result of displacement of the triune God and the following separation of humanity from nature. Peter Scott contends that this example could be decisively addressed simply inside of theology. Drawing insights from ecology, ecofeminism, and social and socialist ecologies, he proposes a standard realm of God, nature and humanity. either Trinitarian and political, this universal realm bargains a theological reason for an ecological democracy, based at the ecological renewal secured by means of Christ's resurrection.
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Extra info for A Political Theology of Nature
I am concerned with a particular zone of creation: the interaction between humanity and non-human nature. That is, it is possible to treat nature in a number of dimensions: physical, evolutionary, social. The term ‘creation’ obscures such multiplicity. I intend to focus on only one zone: nature as it enters or impinges upon the social sphere, in political and social description. Last, as part of an inquiry regarding the transformation of theology itself, we must look at the relation between creation and nature at the metatheoretical level.
312. Nature in Christian theology too has been displaced in the separation of humanity and nature. Such displacement is no small matter. At issue is whether or not some justiﬁcation can be given of the circumstance in which humanity ﬁnds itself: as free yet within a context that resists (to some extent) that same freedom. Philosophers inﬂuenced by the German idealist tradition gloss this problem in terms of freedom and necessity. So Dupr ´e: ‘The search for an adequate conception of transcendence appears far from ﬁnished.
One approach takes the form of trying to raise the lower side of the dualism to the upper side. In debates on ecology this takes the form of the afﬁrmation of technological ﬁxes, the promise of consumer goods for all: for, if the dualism has supported the unequal appropriation of ‘nature’s goods’, then the resolution must be to spread goods more widely which in turn means greater reproduction. A different strategy, associated with postmodernism, dissolves all identities, those of humanity and non-human nature alike.