Environmental ethics in Indian philosophy emphasizes the interconnectedness of all living beings and the intrinsic value of nature, and advocates for the duty to protect the environment. The right to exploit natural resources is not a key principle of environmental ethics in Indian philosophy.

Ahimsa, aparigraha, and anekantavada are all central concepts in the environmental ethics of Jainism. Ahimsa is the principle of non-violence, aparigraha is the principle of non-possessiveness, and anekantavada is the principle of pluralism, which recognizes the multiple perspectives and viewpoints on reality.

The Bhagavad Gita teaches that human beings should live in harmony with the environment, and that they should avoid exploiting the environment for economic gain.

The interconnectedness of all living beings, the intrinsic value of nature, and the duty to protect the environment are all key principles of environmental ethics in Buddhism.

Environmental ethics in Sikhism emphasizes the interconnectedness of all living beings, the intrinsic value of nature, and the duty to protect the environment. The right to exploit natural resources is not a key principle of environmental ethics in Sikhism.

Dharma, karma, and moksha are all central concepts in the environmental ethics of Hinduism. Dharma is the principle of righteousness, karma is the principle of action, and moksha is the principle of liberation.

The Upanishads teach that humans are part of the environment, and that they should live in harmony with the environment.

The interconnectedness of all living beings, the intrinsic value of nature, and the duty to protect the environment are all key principles of environmental ethics in Islam.

Environmental ethics in Christianity emphasizes the interconnectedness of all living beings, the intrinsic value of nature, and the duty to protect the environment. The right to exploit natural resources is not a key principle of environmental ethics in Christianity.

Tikkun olam, bal tashchit, and shemirat ha-teva are all central concepts in the environmental ethics of Judaism. Tikkun olam is the principle of repairing the world, bal tashchit is the principle of do not destroy, and shemirat ha-teva is the principle of guarding the creation.

The Tao Te Ching teaches that humans are part of the environment, and that they should live in harmony with the environment.

The interconnectedness of all living beings, the intrinsic value of nature, and the duty to protect the environment are all key principles of environmental ethics in Confucianism.

Environmental ethics in Shintoism emphasizes the interconnectedness of all living beings, the intrinsic value of nature, and the duty to protect the environment. The right to exploit natural resources is not a key principle of environmental ethics in Shintoism.

The interconnectedness of all living beings, the intrinsic value of nature, and the duty to protect the environment are all central concepts in the environmental ethics of Animism.

The Iroquois Great Law of Peace teaches that humans are part of the environment, and that they should live in harmony with the environment.