This paper aims to rethink the traditional understanding of the two commandments formulated by Christ - to love God and our neighbour as ourselves -, by rethinking the category of neighbour, not just as those who belongs to the human species, but as all those to whom we can feel close, depending on the degree of empathy conceming not just sentient beings, but even all forms of life and existence. Rethinking also God not as the supreme being, but (according to the etymology) as the light of the full awareness of life itself, we propose that to live wholeheartedly the two commandments implies to die and resurrect as being everything in all and all things.

The connection between Sustainable Development, Environmental Ethics and Environmental Aesthetics is discussed. The historical evolution of the concept “Sustainable Development”, from its foundation on the 1980’s to current days, is analyzed. Then, the ethics of Sustainable Development is characterized on the framework of Environmental Ethics. To conclude, different perspectives of Environmental Aesthetics are considered, and their potential to directly support an environmental ethics and, finally, a sustainable environmental politics, is evaluated.

According to the United Nations, human intervention in nature set loose a series of transformations on the Earth’s ecosystems, resulting in a serious disruption of their natural balance. Some of these changes are irreversible and threaten all life on Earth, human life included. On the other hand, the world’s sociopolitical situation also seems to have reached a dead end, with millions of people living in poverty, unemployed, undernourished, and on flight from conflict. The purpose of this paper is to show how Hannah Arendt’s thought on beginnings, crisis, understanding, meaning and human existence can illuminate and inspire an attempt to retrace the origins of this “ecological” crisis, understood as the human being’s inability to be at home in the world.

Central conceptual terms, such as ‘culture’, ‘environment’, ‘nature’ and ‘landscape’, are far from being neutral scientific objects. They are academic constructions which need to be understood in their emergence across their historic contexts. Morality is a cultural expression determined by social domination and historical context, which gives it a sectary character. We need a moral theory that can be universal, timeless and that is able to guide the individual conduct, science and political ideologies, without considering the man the zenith of Life. Life, with its biodiversity, is only the tip of a complex Cosmos evolution, but we don’t know if our species, bom on planet Earth, are the final link in the Cosmos evolution. To answer all these questions, a new ethical perspective was born, a theory built upon the principles of meta-ethics and applicable to all human activities. Environmental ethics are supported by two principles - the critique against anthropocentrism and the critique against ethnocentrism, giving a universal answer to the macro moral problems of our era - environmental, social, economical and political crisis, war and weapons of mass destruction... And contributes towards rebuilding the human activities in all domains of individual and social life.

The aim of this article is to disclose the historical evolution of the concept and practice of Environmental Education through the study of its national and international roots, essential elements, principles and respective dimensions. The persistent processes of its ‘re-conceptualization’, within global environmental (public) policy, and the inherent ethical dimension of the environmental education towards sustainability are also challenges here necessarily taken into consideration.

Michel Foucault was a persistent, although sui generis, reader of Kant, and that is the appropriation that we will analyse. We will Start by the extensive introduction that he has made for his translation of Anthropologie in pragmatischer Hinsicht, where he shows the failure of the kantian pragmatic anthropology. We will proceed with the study of the kantian criticism in Les Mots et les Choses, which set the conditions to the transition of the Classic to the Modem episteme, allowing nevertheless, and simultaneously, the creation of a new metaphysics out of the representations and forming a philosophy obsessed by man, by means of reducing his field of knowledge to the “empiricisms” of life, of language and of work. Nietzsche will come in his help by offering, with the “disappearance of man”, the promise of the renaissance of philosophy. Finally, in a third part, we will reflect on the way Foucault commits himself more directly to the Kantian reception, by enlarging and renewing it through the importance he gave to the “diagnosis of actuality” and to the “ontology of ourselves”, instead o f the “analytics of truth”, as well as to the axiology of revolution. This was already present in the texts he wrote in the 80’s about Was ist Aufklärung? and Der Streit der Facultäten, there defining much of his own condition as a public and private thinker.