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the major paths of dialogue which can help us escape the spiral of self-destruction which currently engulfs us. 14 Authentic development includes efforts to bring about an integral improvement in the quality of human life, and this entails considering the setting in which people live their lives. These settings influence the way we think, feel and act. In our rooms, our homes, our workplaces and neighbourhoods, we use our environment as a way of expressing our identity. We make every effort to adapt to our environment, but when it is disorderly, chaotic or saturated with noise and ugliness, such overstimulation makes it difficult to find ourselves integrated and happy. 1 This, then, is the correct framework for any reflection concerning human intervention on plants and animals, which at present includes genetic manipulation by biotechnology for the sake of exploiting the potential present in material reality. The respect owed by faith to reason calls for close attention to what the biological sciences, through research uninfluenced by economic interests, can teach us about biological structures, their possibilities and their mutations. Any legitimate intervention will act on nature only in order “to favour its development in its own line, that of creation, as intended by God”. In the philosophical and theological vision of the human being and of creation which I have presented, it is clear that the human person, endowed with reason and knowledge, is not an external factor to be excluded. While human intervention on plants and animals is permissible when it pertains to the necessities of human life, the Catechism of the Catholic Church teaches that experimentation on animals is morally acceptable only “if it remains within reasonable limits contributes to caring for or saving human lives”. The Catechism firmly states that human power has limits and that “it is contrary to human dignity to cause animals to suffer or die needlessly”. All such use and experimentation “requires a religious respect for the integrity of creation”. 11 Nor must the critique of a misguided anthropocentrism underestimate the importance of interpersonal relations. If the present ecological crisis is one small sign of the ethical, cultural and spiritual crisis of modernity, we cannot presume to heal our relationship with nature and the environment without healing all fundamental human relationships. Christian thought sees human beings as possessing a particular dignity above other creatures; it thus inculcates esteem for each person and respect for others. Our openness to others, each of whom is a “thou” capable of knowing, loving and entering into dialogue, remains the source of our nobility as human persons. A correct relationship with the created world demands that we not weaken this social dimension of openness to others, much less the transcendent dimension of our openness to the “Thou” of God. Our relationship with the environment can never be isolated from our relationship with others and with

the cleveland browns football full printing flip flops 2
the cleveland browns football full printing flip flops 2

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