Nancy M. Rourke’s book engages science and theology by combining ecology and traditional Catholic virtue ethics. This innovative look at virtue ethics through an ecological lens fosters a new ethical model recognizing our embeddedness in our environments. Although the author utilizes Catholic virtue ethics, the model nurtures an ecumenical discussion where science can aid religion. Anyone who finds themselves at the intersection of ethics and the environment will find this model engaging, especially those interested in virtue ethics. Rourke structures the argument in a way that makes this book understandable.

The book provides a new vision that brings integral ecology into metaethics by explaining moral character in virtue theory, introducing ecological concepts and traits, describing the structure of ecologically modeled moral character, and examining virtues through ecological morality. Rourke adeptly describes and applies four characteristics of ecosystems’ interrelationalities: causality, borders and boundaries, nestedness, and niches to virtue ethics. She sees the complexity in ecosystem causality as possibly weak, diffuse, and reciprocal, where growth does not occur linearly. According to Rourke, “An ecological model of moral character enhances virtue theory’s ability to account for the complexities and wildness of growth itself because it acknowledges this cumulative effect as well as the ripples of nonlinear effects and complex responses within a person’s changing character” (39). An example Rourke provides of virtue theory managing causality’s complexity occurs in the interaction between the intellect and the will.

While the intellect and will demonstrate the complexity of causality, boundaries between moral agents and between people and God exemplify ecosystems’ vague and porous qualities. Rourke views theological virtues and ecosystems as open systems where character is not self-contained. In Christian virtue ethics, an example is the porous nature of the border between a person’s distinguishable moral actions and God’s own being and actions. Similarly, the boundaries of ecosystems also appear within the ecosystem, which Rourke describes as nestedness. The seepage between individual moral character and societies delineates nestedness. For Rourke, the notion of nestedness aids virtue theory in accounting for the relationship between individuals and societies. Nestedness plays a significant role in Rourke’s model and is one of its strengths, as she applies it to cardinal virtues. Finally, niches work with nestedness in examining the cardinal virtues, describing how moral characters mutually shape one another. Rourke applies causality, boundaries, nestedness, and niches to the virtues of faith, hope, love, prudence, justice, fortitude, temperance, wonder, integrity, and solidarity to construct her rethinking of virtue ethics.

Overall, Ecological Moral Character is a timely and thoughtful response to Pope Francis’ call in Laudato Si’ for greater ecological awareness. It takes our current understanding of ecology and places it into dialogue with traditional Catholic virtue ethics. Whether you are a scholar, an environmentalist, or simply interested in the science and religion intersection, Rourke’s book offers a valuable rethinking of virtue ethics informed by ecology. Nancy M. Rourke’s work demonstrates the necessity of interdisciplinary dialogue in shaping moral theology.