The Second Vatican Council’s constitution Gaudium et Spes stated that man is ‘the only creature on earth that God has willed for its own sake’. Post-conciliar Catholic teaching on the environment largely reproduced this anthropocentric theology. Pope Francis’ encyclical letter Laudato Si’, however, appears directly to contradict this well-established tradition with its repeated assertions of the intrinsic value of nonhuman life and its critical approach to the term ‘anthropocentrism’. Questioning this putative discontinuity, this article challenges the perception that Laudato Si’ has definitively rejected anthropocentrism. It suggests that the claim for the intrinsic value of nonhuman life, and the traditional assertion that man is the only creature willed for its own sake, can be seen to converge in light of the traditional theological anthropology of the human being as microcosm. On this view, the centrality of the human person in the order of creation is constituted by its gathering up of the sakes of creatures. The distinctive place of the human does not come at the expense of the rest of creation, but rather is the means of creation’s movement towards the unity and harmony to which God calls it. Laudato Si’ is distinguished not by its rejection of anthropocentrism, but by its refusal to set human and nonhuman over against one another. In contrast, the language of ‘intrinsic value’ is criticised for conceiving created value as a zero-sum game, as though human and nonhuman value are in competition with one another; the language of ‘stewardship’ is criticised for its extrinsicist conception of the human being in the natural order.

中文翻译：

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“上帝为自己而愿意的唯一生物”：Laudato Si 中的人类中心主义和 Gaudium et Spes

梵蒂冈第二届大公会议的章程 Gaudium et Spes 指出，人是“地球上唯一的受造物，是上帝为自己的缘故所选择的”。天主教会后关于环境的教义在很大程度上复制了这种以人类为中心的神学。然而，教皇方济各的通谕“劳达托·西”似乎直接与这一既定的传统相矛盾，因为它反复断言非人类生命的内在价值，以及对“人类中心主义”一词的批判态度。 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 质疑这种假定的不连续性，本文挑战了劳达托·斯 (Laudato Si) 明确拒绝人类中心主义的看法。它表明对非人类生命的内在价值的主张，以及人类是唯一为自己而有意愿的生物的传统主张，可以看出，传统神学人类学将人类视为缩影。在这种观点下，人在创造秩序中的中心地位是由它对受造物的缘故的聚集构成的。人类独特的地位并不以牺牲其余的创造为代价，而是创造朝着上帝所称的统一与和谐运动的手段。Laudato Si' 的特点不是拒绝人类中心主义，而是拒绝让人类和非人类相互对抗。相比之下，“内在价值”的语言被批评为将创造价值视为零和游戏，好像人类和非人类的价值在相互竞争；