b"Discovering an elegant life of voluntary simplicity may be a critical element of successfully taking up the great work confronting humanity. If such a shift in attitudes and practices were to become prevalent, it might not only mitigate some of the worst consequences of global climate change but also lead to richer, more meaningful lives. In this way, voluntary simplicity is one among many ways that environmentalists might begin to move beyond the negative framing of our ecological challenges and frame positive visions of a better future. Being for a rich and meaningful life of voluntary simplicity goes far beyond just being against carbon pollution.In sum, the concepts of deep sustainability and self-stewardship can be useful if they help push beyond a tacit anthropocentrism. The world does not exist solely for the sake of humans, and it does not need human caretakers toourish. Given the scale of human impacts, humans must flhumbly become good stewards of themselves and seek forms of living compatible with a thriving natural world. We are at a pivotal point in the history of our species. The ecological crisis may create the needed catalyst for humans to begin to see themselves as a part of the wider Earth community. This article is an excerpt from Riders in the Storm:Brian G.Henningis a professor in Ethics in an Age of Climate Change by Brianthe Departments of Philosophy and G. Henning (Winona, MN: Anselm AcademicEnvironmental Studies at Gonzaga 2015). Copyright2015 by Brian G. Henning.University and serves as Gonzaga's All rights reserved. www.anselmacademic.org. Faculty Fellow for Sustainability.1. Teilhard de Chardin, The Human Phenomenon.2. Pierre Teilhard de Chardin, Hymn of the Universe (New York: Harper & Row, 1965), 109.3. Thomas Berry, Reinventing the Human at the Species Level, in The Christian Future and the Fate of Earth, ed. M. E. Tucker and J. Grim (Maryknoll, NY: Orbis, 2009), 123.4. This is also the work of the Forum on Religion and Ecology at Yale University, http://fore.yale.edu.5. It is important to highlight Franciss acknowledgement that his call for ecological conversion was fi rst made by Pope John Paull II. See LS footnote 5, citing Catechesis, January 17, 2001. ARTICLE 31"