It suggests that the whole of nature is part of the divine self; it shows how the exploitation of nature impoverishes the very richness of divine experience; it encourages a respect for the intrinsic
value of individual organisms; and, in saying that God loves the world as a self loves a body, it suggests that embodiedness itself is a good to be cherished rather than an evil to be avoided (McFague, 74).
Not exact matches
Many
of its adherents refuse to acknowledge the sanctity and equality
of human life, instead taking the so - called «quality
of life» approach, which determines the moral
value of each
organism — whether human, animal, or plant — by measuring its
individual cognitive capacities.
I show how these two movements are, at face
value, conflicting: the first emphasizing the rights
of ecosystems, the second those
of individual organisms.
Nothing can be good for the tribe as such; «good» and «
value» pertain only to a living
organism — to an
individual living
organism — not to a disembodied aggregate
of relationships.