The ecological crisis is not only environmental, but also social, economic, and cultural. It is the result of an exclusionary and predatory model of development. In this context, Integral Ecology, a concept proposed by Pope Francis in the encyclical Laudato Si’, offers a holistic vision that recognizes the interconnectedness of all aspects of human and natural life, emphasizing the need for a profound transformation in lifestyles, institutions, and social relationships.

Pope Francis states that “we are faced not with two separate crises, one environmental and the other social, but rather with one complex crisis which is both social and environmental” (LS 139). Therefore, solutions require an integrated approach that simultaneously addresses environmental protection, justice for the poor, and social well-being.

This conviction is based on the principle of the interdependence of all creation: “everything is interconnected” (LS 16, 86, 117, etc.). Human beings are part of a vast web of life and cannot consider themselves merely as isolated individuals or superior to other creatures (LS 138-139). Nature is not viewed as a mere object at our disposal but as our Common Home, of which we are a part and with which we are intimately connected (LS 139). Thus, integral ecology challenges the narrow modern anthropocentric worldview and denounces the “fragmented vision” of reality that separates the various fields of human knowledge. Instead, it proposes a new relational paradigm in which environmental, economic, social, cultural, and spiritual issues are addressed together.

Another fundamental pillar is the inseparability of ecology and social justice. Integral ecology “is inseparable from the notion of the common good” (LS 4), a central principle of the Church’s social teaching. Caring for the environment means caring for people, especially the poor and vulnerable, since they are the ones most affected by environmental degradation. The encyclical emphasizes the “preferential option for the poor” within ecological concerns (LS 158), as well as intergenerational justice, that is, responsibility toward future generations (LS 159–162). In this way, ecological care acquires a clear ethical and social dimension, linking environmental sustainability to human dignity and peace.

The theological foundation of this integral vision lies in the understanding of creation as God's work entrusted to the human family, and in the biblical vision of the human being as guardian and caretaker of creation (cf. Gn 2:15). Pope Francis revisits the concept of “human ecology,” already present in previous Church teaching, pointing out that the external ecological crisis also reflects an internal moral and spiritual crisis within humanity (LS 155). Integral ecology therefore calls for a global ecological conversion (an expression coined by Saint John Paul II in 2001 and embraced by Francis)—a profound change in lifestyles, patterns of production and consumption, and structures of power (LS 5). This conversion includes recognizing “the inalienable value of every human being” at every stage and condition of life (LS 72–135), as well as the intrinsic value of every creature regardless of its usefulness (LS 140).

In Querida Amazonia (QA), the 2020 post-synodal apostolic exhortation, Pope Francis reinforces and applies the paradigm of integral ecology to the specific context of the Amazon. He speaks of four “dreams” for the Amazon—social, cultural, ecological, and ecclesial—which reflect this integral approach. In the “ecological dream,” he expresses “the dream of an Amazon region that can preserve its distinctive natural beauty and the superabundant life teeming in its rivers and forests” (QA 7–8), and calls for the protection of biodiversity and local cultures together.

Querida Amazonia emphasizes that caring for people and caring for ecosystems are inseparable (QA 42). In a powerful statement, Pope Francis says: “Learning from indigenous peoples, we can contemplate the Amazon region and not simply analyze it, and in this way appreciate its precious mystery. We can love it, not simply use it; we can feel intimately part of it and not merely defend it. Then the Amazon will once more become like a mother to us” (QA 55). This beautiful image of the Amazon as a mother—clearly inspired by Indigenous worldviews—is presented as the fruit of learning from native peoples, who teach us to contemplate the world “not from the outside, but from within,” recognizing the bonds that unite all living beings (QA 45–55).

Integral ecology, therefore, is more than a theoretical concept; it is a spiritual and cultural call to a “conversion of vision”: seeing the Earth not as an object to be exploited, but as a subject of value, even as a mother and sister—an image already evoked by Saint Francis of Assisi in the Canticle of the Creatures and renewed in Laudato Si’. It also implies integrating the ecological dimension into every sphere of human life—economics, politics, education, urban development, culture, and religion—thus promoting a new civilizational paradigm.

In summary, integral ecology means embracing a holistic vision in which nature and humanity, environment and development, science and ethics, are intrinsically interconnected.

(Based on the article by José F. Castillo Tapia, SJ, “From Integral Ecology to Ecosophy: A Spiritual Journey in Dialogue with Indigenous Peoples,” Ecotheology Review, Vol. 5, No. 6, 2025, pp. 26–45.)