Ecologism
Ecologism is a new political ideology based on the position that the non-human world is worthy of moral consideration, and that this should be taken into account in social, economic, and political systems.
Ecologism has a biological and an economic root.  These came together in the 1970s with the political emergence of the 'Greens', as a political group.  They were unified through the acceptance of the holistic values of ecology which proved and justified humankind's links with nature. Ecology emphasises our interdependence with soil, air and food.    It also shows the importance of instinctive and inbuilt patterns of behaviour, that have been elucidated by rational ways of thought, testable hypotheses and experiments.    Ecology thereby demonstrates that our human genetic potential included a grammar of behaviour and ecosacy, as powerful as our inborn sense of language.  Starting from this perspective of a evolved relationship with environment, the greens reject the traditional politcal system and adopted a set of values, which while not unique to ecologists, were first put by them.
The economic root is less secure because economics is not an experimental science. However, ecologism takes the view that 'rational' economic policies of redistribution and reorganisation can solve what are seen as resource shortages and inequality that have come from global industrialism. The cost of the redistribution is either not quantified, or counted in as a necessary sacrifice towards improving the quality of people's lives.  It leads to the formulation of solutions from outside the traditional political and social systems on the belief that trained minds can plan life better than those living the life.
The central feature of ecologism – the belief that nature is an interconnected whole, embracing humans, non-humans as well as the inanimate world – is concerned not only with separate instances of poisoned rivers or dying species. It provides solutions not only for addressing the most pressing environmental concerns, but also explains why the widespread ecological degradation began in the first place. Green theory draws our attention to the fact that separate efforts to clean up one lake or save one species from extinction will not remedy the fact that our reckless environmental practices have jeopardised the well-being of present and future generations of humans and other species on this planet. In short, the Greens provide answers not only to environmental problems, but also, more generally, attempt to formulate a new answer to the old existential question of “how we should live” by arguing that we should live in harmony with nature because humans are a part of nature.
The Green perspective appears to have the main components of what constitutes a political theory. It has core moral values, philosophical principles; it is inclusive and general in its scope. However, Cardinal Paul Poupard, the Vatican 'minister of culture' sees ecologism as a new form of paganism, which recognises some undefined cosmic power (holism). He says respect for nature belongs to the Christian tradition. Let it suffice the example of St Francis. But the contemporary ecologism is rather a new form of paganism, which believes in the maternal nature of Gaia as the fundamental reality. Therefore, the protection of nature is the most important command for the 'believers' of ecologism and man is seen as a sponger, who rapes this nature.
The economic analysis of John Kirton reveals that since its 1975 inception, the G7 has continually asserted and progressively developed a doctrine of “embedded ecologism.” This doctrine has defended the employment and social welfare values at the core of the 1945 consensus on embedded liberalism, while reinforcing them with a new array of ecological values that it has integrated into the employment and trade spheres in protective and proactive ways. In its fully developed form, the doctrine of “embedded ecologism” asserts that employment and social cohesion (and the democratic practices and polities they sustain) are fundamental to the G7’s mission, that environmental protection as well as trade liberalization fosters such objectives, and that trade liberalization should take place only insofar as it protects and promotes environmental and labour values. External liberalization is thus bounded both by domestic welfare and by domestic and global ecological concerns.
While the elements of “embedded ecologism” were evident at the G7 Summit’s outset, the effort to elaborate edifice encountered two major challenges. First, during its first quarter century, the G7 adopted a conception of trade liberalization far more aggressive than that of 1945 and 1975, added investment and finance (but not capital account) liberalization to it, and entrenched its new conception in the powerful institution of the WTO that it did much to create. Second, prompted by the OECD, the G7 turned during the 1980’s from a macroeconomic trade and growth-based conception of employment to one privileging market-oriented structural policies. In both cases the weight of these economic and trade generation of international institutions lack. This flexibility, however, can be exercised equally easily in any of the three ways the competing schools of thought suggest.