خلاصه ماشینی:
A concept of "the cosmic family" has been envisaged by advocates of this vision, and humanity is expected to mold its behavior patterns so that human beings can fulfill their obligations towards the vast family and honor all relations while deriving benefits from the resource pool of their cultural and physical environments.
This view also urges human beings to accept the complementarity of humanity's role in the biosphere and to appreciate the intricate balance of natural phenomena that sustain its life on this planet.
In the Hindu, Jain, and Buddhist religions, humans acquire consciousness due to their respective spirits and, similarly, all other objects of nature derive action from their own spirits.
In the Jewish, Christian, and Islamic traditions, although humanity is placed intrinsically in the web of nature, its position is slightly different.
It is obvious from the above discussion that humanity's religious experience impresses upon it the integrity of creation and the harmony and balance of nature.
A religious paradigm for the management of the current environmental crisis can be developed by bringing together various sound principles derived from major world religions and then applying that paradigm to developmental strategies.
John Hinnells has called Zoroastrianism the world's first ecological religion, for Zoroaster taught that "the most important task of man is to preserve unity not only in Nature but in all beings" (Sethna 1992).
3. The tunnel-vision approach for material progress should be replaced by a holistic viewpoint wherein happiness and the common good of all living beings is enshrined as the prime objective of human intervention in the natural world.