An integral Natural Law for the global Commons

Integral natural law is a way forward, a “green” approach, that reinvigorates the natural law tradition by providing an ethical foundation, common vocabulary, and shared vision for systems of governance for thewhole global commons by integrating Thomistic natural law principles with environmental ethics, legal principles, and stratagems. The introduction shows that Pope John Paul II originally crafted theterm “human ecology” to underscore the plight of vulnerable human beings given less consideration at law than flora and fauna. Part One then explains that nature is normative in environmental ethics. Environmental ethics moves from the is of the facts of nature to the goods that flourish those facts (their composition and telos) and then to our human duty to flourish and not wither those goods.Part Two shows that human nature being a part of nature is, also, normative but that flora and fauna share only two of the six basic inclinations of human nature. They strive to continue in existence and to reproduce theirown kind, but human beings must do so in a rational way and not contravene the other basic inclinations of human nature (to know truth, honor beauty, live in society as friends and make a gift of self in human work). Therefore, human nature deserves no less respect and legal consideration than flora and fauna, but even more.Part Three suggests that environmental law principles – the public trust doctrines’ precautionary and natural use principles and the rights of nature paradigm – may be used to protect vulnerable human beings. For example, if courts may enjoin human activity that imperils the biodiversity of a species, then courts may also enjoin human interventions that threaten human biodiversity such as transgender ideology. If nature unable to speak for itself is recognized as enjoying legal personality and has guardians to speak on its behalf, then the legal personality of prenatal children unable to speak for themselves must also be recognized. Part Four critiques a false notion of human autonomy that posits human dignity rests on the freedom to create one’s own values independent of human nature. Pope John Paull II notes that a “rightful autonomy”, a “participated theonomy” respects the normative image of God inscribed deep within the human mind and heart. In conclusion, the speculative reason can, indeed, read normative values from “the book of nature” whereas the practical reason of children, poets, and mystics grasp immediately in a “visionary gleam” the “inscape” of God’s normative designs in nature and human nature for systems of governance for the whole global commons and an integral human ecology.