Abstract
While the debate about the role of religion in environmental movements continues, the movement to care for creation is fueled by convictions shared by the nonreligious and the devout, the Judeo-Christian Westerner and the Tibetan monk. As life in industrialized culture becomes more insulated from the rhythms of seasons, climate, and wild creatures, those humans who are drawn to a kinship with all things resist this insulated living and work to restore the natural environment. Reconnection with human dependency upon, and participation in, nature’s rhythms becomes a spiritual task, even when unrelated to religious practice. At the heart of this paradox is a foundational question about the value of nature and the role of humans. When the concept of human dominion over nature is questioned, the door opens for a multiplicity of relational bonds with fellow creatures and the world. If the role of nonhuman animals is greater than simply function or resource for humans, they may be able not only to teach about life and the world, but also about the interconnectedness of all life. When a hierarchy that places humans as more valuable is no longer assumed, measuring intelligent life by other than human intelligence standards is possible. This openness will challenge familiar ways of being—mentally, emotionally, and spiritually.
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Skeen, J. (2011). Predator–Prey Relationships: What Humans Can Learn from Horses about Being Whole. In: Blazina, C., Boyraz, G., Shen-Miller, D. (eds) The Psychology of the Human-Animal Bond. Springer, New York, NY. https://doi.org/10.1007/978-1-4419-9761-6_5
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