General Mills is going the same direction. And Pope Francis, in “Laudato Si’,” calls us to simplicity; but even outside of his spiritual view of simplicity, a renewal of a Sabbath spirituality, which has been so beautifully affirmed by the 24/6 and other texts. And third, he puts the release of “Laudato Si’,” its visibility, bringing this issue to the forefront. And I would suggest that this is the pro, not the anti; namely, how are we going to engage in a great transition? And so it’s a very open, inclusive document that welcomes and calls for dialogue repeatedly. He’s a co-director of the Yale Forum on Religion and Ecology. We live in this tremendous shower of sad, bad news. And from a faith point of view, I can only tell you about the Christian church, because I have lots of missionaries and lots of friends that work in China now very openly. That’s the question. And how has the Francis effect changed the dialogue? Oh, yeah. So I think these are complementary ideas. And I think it would be good to hear each of the three questions and then a final response from the panel. But they are leaving a huge carbon print on the planet. LOTHES: If I may add to that, the cult of voluntary simplicity has a great appeal to many. HESCOX: Well, I just—continuing on the transformational thing, you know, I sort of forgot about—I talked about it earlier. TUCKER: And I just want to invoke Wangari Maathai’s name here. So all of these are converging on the notion that it’s the disproportionate use of resources that we need to address. But what we’re trying to do in the religious pluralisms that we’re trying to put forward is to say, as we did in the Christianity and ecology volume, this isn’t going to be through one door. You know, it’s about the whole range. Some people have called it—it’s a new reformation even, you see. And many times we are ignorant. We have to have a level playing field. FASKIANOS: Good afternoon. Climate change creates injustices in who caused the problem, who is suffering worst and first, and who is taking action. So I had the privilege of convening a group of Catholic scholars to write a paper on energy ethics that drew on established principles of Catholic social thought, particularly as articulated in a 1981 bishops’ letter on the energy crisis, back when peak oil was our problem, and to see what those principles might imply in the context of today’s energy reality. And these are traditions who have deeply understood the cycles of life, the ecosystems, the seasons, and embedded humans within them for millennia. That number may have changed, obviously. It’s just really gripping the students. I’m Christian. So when we started the conferences at Harvard in the mid ’90s, almost 20 years ago now—and the little brochures on your table can give you some more information—but the notion was how could the cultures of China, the cultures of India, Africa, Latin America, bring forward their ethics for a transformation for the society, but for the planet? I wouldn’t deny that. (Applause.) So the boardrooms are taking it. Can you hear me? It’s a resource-distribution problem and a stewardship problem, is that there is enough food on the planet. It’s up on the website. by Anshu Siripurapu and Jonathan Masters So I think that’s their—you know, from a sociological point of view, they have to act. I mean, it is a risk that is there. The Danger of the One-Dimensional Thinking of Climate Change. I’m Irina Faskianos, vice president for the National Program & Outreach at the Council on Foreign Relations. Mary Evelyn, Erin, really these are responses that lift us up and give us a sense of that drip of hope that you mentioned. So, John, over to you. We have been subsidizing fossil fuel as a nation for one hundred years. In September 2013, the U.N. Food and Agriculture Organization estimated that livestock supply chains are responsible for nearly 15 percent of all manmade greenhouse gas emissions. Mary Keller, University of Wyoming. But Mitch, can I ask you—and then coming this way—how do you see the traditions of bringing moral and ethical force to bear on questions of population, consumption, and equity of growth? Maybe they are getting better, but I think even their statistics are probably not very transparent at this point. I’m also a religion columnist for the Daily Beast. So I want to look very frankly without thinking the one thing you have to do is give everybody hope, because I do think there is something very serious about living with hospice in this moment as well. Next we will travel to wealthier and higher neighborhoods for comparison, and the final stop will be municipal and federal planning and/or environmental agencies, to see mapping of flood-prone areas, hear about disaster mitigation efforts, urban planning directions, and the role of climate change in their formulation. LOTHES: And that question of consensus, I think, is essential, because the dialogue, the concern for the environment, has been trapped in partisan politics and stymied, suffocated, by denial and by vested interests for a long time. But this is an octopus effect all over the planet. LOTHES: Professor Ramanathan has spoken to this question of the crisis of the indoor smoke, as you say, that’s deadly, that’s killing hundreds of thousands every year in Africa and India, and is also releasing short-term climate pollutants into the environment. And I think there are ways to do it. And the diversion of agricultural land towards biofuels is one of the big ones. And that’s really important. But I’d like to just end with—it’s an economic issue about subsidy. But the—(inaudible). But one example: China is actually talking about creating ecological civilization. But in Francis’s own voice, there’s a very compelling rhetoric. This is one of the greatest nations in the world to accept people from all over the world. I’ve been vegetarian for 35 years. So the only corporations we’re not seeing leading the way right now or moving that way are the fossil-fuel industries. In the United States, the amount of greenhouse gas emissions has held steady since 1990–even though our economy and our population has grown. But I do believe in the U.S. the culture of the economy is based on mass consumerism. This is long-term sustained change. It is going to be about China, and probably a little more open than it was, and definitely not as closed as what the USSR was at one point. It’s a matter of institutional transformation. Mitch, it’s a pleasure to meet you and to have share of the podium today. But there are statements from every community on climate change, the ethics of it, which we’ll talk about more soon. To understand the broader epistemological and ontological politics of human dimensions of climate change, this review adopts a political ecology approach, informed by Science and Technology Studies concepts and research on multiple ontologies. But the other thing I would just add to these excellent comments is so what is an answer to the gospel of consumption that we have preached around the world? But I’m just saying if anyone in this room isn’t searching for hope, I don’t know why they’re—you know, they wouldn’t be here. State and Local Conference Calls and Webinars. Climate is finally firmly on the political agenda. Who is suffering first and worst from climate change? Around the world, my friends in Japan report the increase of typhoons and its effect, like in the Philippines, as weather-related events. I am often asked the question about hope, as though hope is the one thing that is going to make people keep working, like we have to kind of almost hide what’s happening. It has worked. December 12, 2017, How COVID-19 Is Harming State and City Budgets, Backgrounder We’ve got brilliant people, ranging from Silicon Valley to—we have an industrial ecology program at Yale. But ecological conversion is mind and heart. It’s cultural change. Assessing President Trump’s Legacy of Cyber Confusion, Blog Post The impact of climate change on many aspects of cultural life for people all over the world is not being sufficiently accounted for by scientists and policy-makers. GREENHAW: My name is David Greenhaw. TUCKER: I would, of course, echo my colleagues here, and especially the education-of-women issues. So what would a Confucian, Daoist, Hindu ethics, et cetera, look like? Earth is alive. TUCKER: Yes, I think what’s astonishing, the encyclical is addressed not just to Catholics, not just to Christians, but to all people on the planet, and that we share this moment. FLANNERY: I’m Frances Flannery. It’s the fastest-growing population. The Trump administration leaves a legacy of confusion over cybersecurity issues with few positives. We practice that in my family and encourage all people to do that. So as we pick this up, no matter what our discipline is, what our work is—law, government, academia, economics—we can all work towards a common goal of ecological conversion. So what the faith communities can do is articulate those values, emphasize the priorities in the clean economy that we want, and then work in dialogue with our interdisciplinary partners to see what that might look like. And his recent books are very helpful in this discussion—A Case for Climate Conservatism, and most especially now the Work Sacred Acts. We don’t have children, but our students are our children. In fact, you know, energy is so cheap—NV Energy, Nevada Energy, just signed a contract to buy 100 megawatts of solar power for 3.78 cents a kilowatt. They will collect notes and photos during the visit, and produce a 3 page review tying the trip to the course’s larger themes of the social and political dimensions of climate change. So, with that philosophy understood, the real goal, the real problem, is the over-consumption. Their family size is reduced. And I think one of the things, from the Evangelical perspective, is that, you know, for us at EEN, Evangelical Environmental Network, we say that creation care is a matter of life, that it is integral to who we are. So this is something that is part of Catholic development philosophy. than our Catholic brothers and sisters in that regard. Despite its physical … And we’ve prepared a few questions. So those are some things we have to levelize out. Governments and researchers have been working with an extremely ambitious timetable to provide billions of people with immunity to the new coronavirus. Has anything actually worked to move the needle in terms of climate denial, particularly given the vast expenditure of resources that’s on that side? And whether it’s a seminary or a college or a local congregation, the first thing I would urge you to do is become energy-efficient yourselves, to take the time to work on your own carbon footprint and not only save money, but save the planet. So on the one hand we want to do clean energy, but at the same time we are kind of still slight of hand in this. And when they’re engaged, things happen. And, in fact, especially after the encyclical at Yale, they’re coming to us, like, how can we help? Where are we going to stand up for dignity, for hospitality, for future generations? Religion drives personal behavior. If climate change is … And that brings me to my final point. And I think that, in addition to putting out climate change as a concern for the earth, for the poor, for future generations, we also have the halo effect of Francis’s warm personality, which makes it easy to listen to, easy to take seriously. And so not only do the developing nations need to, as he says, dial down their short-lived climate pollutants while the developed nations are dialing down their greenhouse gases. Rajendra Pachauri, the former head of the IPCC, who is at Yale, used to say one of the easy things you can do is eat less meat. But I’d like to address one quick point that you said, is one of the largest problems, economic policy problems of sub-Saharan Africa, is most of the investment in energy infrastructure is made for exporting the energy out of the area. Our building at Yale is a green building, energy-efficient and so on. To see vulnerable riverine and coastal areas and human habitation and infrastructure, and consider other types of climate change-related risks such as drought and heat waves. And they have political clout. That is the change that is at hand. Well, we have to say that there’s a vicious circle. GRIM: Consumption, boardrooms, and on-the-ground action. • On average people give a 4.4 score for the chances that limiting their own energy use would reduce climate change. This is on the government level. And we have to act now to minimize it, but realize putting on the brakes now, we can’t stop the extremes by 2030. People are leaving flooded coastlines, drought-stricken farmlands, and areas of extreme natural disasters. And so it’s a both-and situation that we have to prepare for. And Mitch, perhaps you will mention, when your turn comes around, your upcoming publication also with Bethany House. Some gases in the Earth's atmosphere act a bit like the glass in a greenhouse, trapping the sun's heat and stopping it from leaking back into space.Many of these gases occur naturally, but human activity is increasing the concentrations of some of them in the atmosphere, in particular: 1. carbon dioxide (CO2) 2. methane 3. nitrous oxide 4. fluorinated gasesCO2 is the greenhouse gas most commonly produced by human activities and it is responsible for 64% of man-made global warming. It’s an act of caring for our children. But I just want to share with you this thing that, as John mentioned, statements of all the world’s religions have been growing for twenty years. I mean, their pastors are asking U.S. pastors, how do you deal with consumerism? Plus the economy is there to say it’s going to happen. LOTHES: Well, I think that one of the great messages of the encyclical is its appeal to human dignity and to human decency. (Applause.). But we need to acknowledge we have our doubts. There’s a whole range of hospice. And I think that one thing “Laudato Si’” does is it really stands in the great not only theological tradition of, say, Evangelicals from our Evangelical Climate Initiative in 2006 or the Lausanne community, which was founded by John Stott and Billy Graham some 40 years ago, their Cape Town Commitment of 2011, which, I mean, you could take the pope’s words in the Cape Town Commitment and they’re just almost parallel documents. And thanks for invoking Wangari Maathai. Climate change is the long-term alteration in Earth’s climate and weather patterns. This is not to say that there hasn’t been progress. That is a fabulous revolution that we can contribute to for the continuation of a 13.7 billion-year process. It’s about jobs. HESCOX: Well, you might as well go after the hard ones right off the bat, right? We did not grow up with factory-farmed meat, of pigs, chickens, and beef. We’re working at Yale on divestment. You can see the statement that came out of it. In fact, we mentioned it. LOTHES: This is a great idea. We met in 2008 with the minister for the environment. We’re called to live in a sustainable world. And not that we are not in favor of—in Evangelical terms in favor of, you know, both reproductive education for male and female, and maybe have some different (insights ?) So I think there’s his inviting voice. And it doesn’t take away from your belief structures. And what are the ethics needed for this transition? The human emissions of billions of tons of gases known to trap heat in the atmosphere is a massive experiment on the systems that support our species.

Lab Rescue New England, Om Namo Shiva Rudraya Telugu Lyrics, Spyder Tamil Video, Head Banger Jig, Zygi Wilf House Minnesota, Prontobus Fiumicino Pescara Orari, Sesame Street 5012, Clark County Nv Animal Shelter, Hobby Horse Walmart,