懷特在1967年指出，源於傳統基督教的人類中心主義是當代生態危機的禍源，從而引發一連串的回響。本文重點在於陳述西方基督教如何回應此一指控，並附帶陳述台灣佛教對當代環境議題的態度，以為比較。基本上當代基督教人士，並不挑戰《聖經》的絕對權威，而僅加以重新詮釋，由經文闡發一種管理員倫理，作為現代基督教應有的環境哲學。甚至有人提出「生態公義神學」，強調基督教義是有史以來最支持環境保護與生態保育的思想。不同於西方基督教因應批評而被動的辯解，台灣佛教界多能主動的針對當前社會需求或問題表示看法。在具體行動方面，慈濟的證嚴法師系統有很大的影響力。法股山的證嚴法師強調環保的四種意義，更注重其中的心靈環保。佛光山的星雲法師則闡述傳統佛教教義與環保意識的關係，更指出佛教大德生活方式的環保意義。當然，環境問題並不屬於宗教的核心關懷，宗教自有其本身的終極關懷。不過，值得慶幸的是，透過當代中西宗教界的詮釋，傳統宗教的教義與當代環保思想保持了和諧的關係，更重要的是，此中教義所規範的價值觀與生活方式都是對當前環境問題的舒緩有根本助益的。 In 1967, Lynn White Maintained that a kind of anthropocentrism emerged from traditional Christianity is the root of contemporary ecological crisis. This paper will describe how Western Christianity adapted to respond White’s accusation, and for comparison, how Buddhist groups in Taiwan treated with environmental issues will be discussed briefly. Without any challenge to the absolute authority of Holy Bible, Contemporary Christian thinkers reinterpreted its text and explicated a kind of stewardship as the appropriate environmental philosophy for modern Christians. For those who agree with the theology of ecological justice, Christianity seems to be the most supportive doctrine for environmental protection and ecological conservation. Instead of passive defense, Buddhist groups in Taiwan actively expressed their attitudes to several modern issues in applied ethics. Concerning environmental issues, Master Zheng Yan of Tzu Chi has great practical influence, Master Zheng Yan of Dharmar Drum Mountain elaborates four kinds of environmental protection, and Master Hsing Yun of Fo Guang Shan reinterprets Buddhist texts and lifestyle in accordance with modern environmental philosophy. Although environmental issues are not the ultimate concern for major religions, we find that religions have adapted and reinterpreted their traditional texts to meet the requirements of modern world. All these are very helpful for easing our ecological crisis.
