Laudato si\u27 and Justice. An Attempt at Drafting a Socio-Environmental Distribution of Goods

Od mnoštva tema i pristupa koji se nude u diskutiranju enciklike pape Franje Laudato si′ autor izdvaja pojam pravednosti, kojim se rimski prvosvećenik često služi. Štoviše, u odgovoru na pitanje \u27zašto svaki ekološki pristup mora uključivati socijalnu perspektivu?\u27 papa Franjo zaključuje da su ekološka problematika i s njom siromaštvo kao eklatantni primjer nepravednih struktura zapanjujuće povezani. Da bi na što bolji način osvijetlio ovaj odnos, autor članka prodire u osnove filozofskog govora o pravednosti ističući pri tome njezina dva temeljna vida: pravednost u općem na jednoj i pravednost u užem smislu na drugoj strani. Kada govori o unutarnjem stavu razvijanja harmoničnih odnosa prema samima sebi, drugima, prirodi te konačno Bogu, tada papa Franjo, prema autoru, ima u vidu upravo pravednost u općem smislu, što u zasebnom poglavlju ovog priloga detaljno razlaže. Vezano uz drugu karakteristiku principa pravednosti, autor, ukazujući (ponovno) na filozofsko-socijalnu tradiciju pokazuje da se ona ostvaruje kroz dva poznata načela: komutativni i distributivni. Potonji distributivni (raspodjelni) princip pravednosti je vrlo poznat (poglavito u suvremenim političkim i socijalnim teorijama) i tiče se – kako i sam naslov govori – raspodjele dobara. Ovaj vid spominje direktno i papa Franjo ističući pri tome kako je jedan od uzroka ekološke problematike nepravedna raspodjela dobara što autor priloga iscrpno razlaže dovodeći ga u vezu s nekim suvremenim teorijama. Prilog završava autorovim ukazom o potrebi upotpunjenja pravednosti solidarnošću, što je pak conditio sine qua non jedne cjelovite ekologije kakvu je predstavio papa Franjo u svojoj enciklici.From a variety of topics and approaches that are offered in discussing Pope Francis\u27 encyclical Laudato si\u27 the author selects the concept of justice, which the Roman Pontiff frequently uses. Moreover, in response to the question \u27why every environmental approach must include a social perspective?\u27 Pope Francis concludes that the environmental issues and poverty as a clear example of unjust structures are strikingly connected. In order to shed as much light on this relationship, the author of the article immerses in the fundamentals of philosophical discourse about justice by pointing out its two fundamental aspects: justice in general on one side and justice in the narrow sense on the other. When discussing the inner attitude of developing harmonious relationships towards ourselves, others, nature, and finally God, then Pope Francis, according to the author, has in mind precisely justice in the general sense, which he explains in detail in a separate section of the article. Regarding the second characteristic of justice, the author, indicating (again) the philosophical-social tradition, shows that it is realized through two well-known principles: commutative and distributive. The latter distributive principle of justice is very well known (especially in contemporary political and social theories) and it concerns - as the title suggests - the distribution of goods. Pope Francis directly mentions this aspect, underlying that one of the causes of environmental issues lies in the unjust distribution of goods, which the author of the article analyzes in great detail by correlating it with some modern theories. The author concludes the article by indicating the need to complement justice with solidarity, which is a conditio sine qua non of a comprehensive ecology as presented by Pope Francis in his encyclical