**4. Eco-theology and religious self**

The dominant human institutions in the Anthropocene epoch, as argued by Pickering [21], are currently trapped in a position of alienation and separation from the Earth system, constantly 'to repress' information on ecological conditions at various scales, and prioritizing economics with narrow and short interests. Sustainability ideation co-evolves with ecological reflexivity, which consists of three behavioral components, namely (a) recognizing the results and impacts of its appearance on the socio-ecological system, and listening carefully to feedback from the system; (b) rethinking critically on the basic values associated with the feedback; and (c) responds adequately by transforming their gait and appearance. The Anthropocene is also an invitation to become aware of the ways in which life continues, and the living space of human generations in a more than human world [11].

The term Eco-theology began to spread when it was realized that the anthropocentric worldview of monotheistic religions was one of the factors that led to the ecological crisis. Their religious references are believed to command humans to dominate nature. This resulted in the emergence of an approach to nature that is instrumental rather than respectful. These beliefs then become fertile fields for the development of science and technology that is destructive to the environment [4].

Quddus continued that criticisms of monotheistic teachings also led to a movement to end the domination of non-ecological ideology, human control, and control over the earth, arguing that human who is part of the earth and the earth does not belong to human. Although there is a rejection mainly from the religious community, there is also a significant role of eco-theological ideas in efforts to formulate and reinterpret the theological and ethical concepts of monotheism to be more environmentally friendly.

The basis of understanding eco-theology is the realization that the environmental crisis is not only a secular problem but also an acute religious problem because it begins with a false religious understanding of life [22]. In the reference, it is also explained that Islamic eco-theology sourced from eco-theology and sacred cosmology can contribute positively as guiding principles of natural management. This contribution is evident in several principles of Islamic eco-theology, namely: the principle of *tauhīd* (unity of all creation), the principle of *amānah-khalīfah* (trustworthinessmoral leadership), and *ākhirah* (responsibility) [22]. The caliphs in Islamic ecotheology are principles that intersect with the religious self. While the final principle related to accountability in the life after death, for the behavior carried out when in the world, intersects with the pseudo-religious self. In an ecological perspective, the focus of attention is the willingness to take pro-environmental actions. It does not matter whether the perpetrator commits his pro-environment actions because of his religious self or because of pseudo-religious self. Although the two look the same in terms of their output, namely pro-environmental behavior, but antecedent and its consequences are different.

Either pro-environmental behavior or environmentally-friendly behavior, when its antecedent factor is pseudo-religious self, then psychologically means that the consideration of the behavior is getting rewards or avoiding punishment. Such thinking requires a prerequisite that is, that pro-environmental behavior is a behavior that has rewards. Unfortunately, in the study of religious science in religious schools in Indonesia, pro-environmental behavior is generally not discussed as behavior regulated by *sharia*, and is not addressed as behavior that falls into the category of behavior with rewards or punishments. Because pro-environmental behavior is considered not

included in the behavior that will be rewarded or punished, then Muslim individuals who adopt Islamic values do not feel the need to learn, plan, or display the behavior.

The principle of the caliph contains two words, trust and caliph. Trust means a message that is entrusted and must be fulfilled because it is related to the fulfillment of the rights of other parties, while the caliph means the leader or party who takes care of something. Thus, linguistically the mandate-caliph means that man has a responsibility that must be carried out as a leader because the obligation relates to other parties who have the right to receive it. Refer to the Qur'an verse (2:30) that man is the caliph, then based on the meaning of caliph, every human being is leader. At the end of the verse, it is convinced that man has the capacity or feasibility to become caliph. The next verses (2:31–33) narrated that the eligibility of human to become caliph or taking care of the earth is refer to the high order thinking that human has, put them as the only able being to master knowledge of the workings of the entire system on earth. In terms of religious self, especially about the dualism of religious sciences - general sciences, then eco-theology referring to the Qur'an verses 2:30-33 confirms the importance of building selfreligiosity through learning and mastery of knowledge about the universe, or which followers of dualism of science categorize as a general science.

### **5. Discussion**

Religiosity, whose definition focuses only on behavior as a ritual practice without the basis of spirituality, namely self-awareness as a creation assigned to the caliphate, will tend to apply behavioral practices that are not environmentally friendly and not sustainability-oriented. It does not mean that the behavior is bad, but the ecologically oriented behavior becomes not prioritized because it is considered not to contribute to the religiousness of the self. This kind of religiosity is usually adopted by one who believes in the dualism of religious science - general science.

Based on the fact that the Qur'an as the main reference of Muslims does not distinguish religious science from general science, and that the dualism of science is not constructive towards the sustainability of nature, it is important to redefine religiosity and the values of the caliphate. In terms of religious self, redefining religiosity means directing individual to develop genuine religious self instead of pseudo religious self. Referring to eco-theology, attention should be focused on the individual's awareness of his position as part of nature and that there is an interdependent relationship between them. The meaning of the interdependence is that the behavior of a person directed at the environment or nature can intervene in natural processes, so that the working system of nature can change in such a way that it will eventually change the living space of the individual.

In terms of the application of religiosity theory in Indonesia, the main challenge is the number of community groups affiliated with islam and different from each other. Not to mention the challenges that come from Muslim individuals with non-religious self. Indonesia is a country where person grows up in a multifaceted environment, including religion, culture, ethnicity, race, and education. In a multifaceted environment, individuals have a great opportunity to have a self whose the nature of the construal is multiple. **Figure 1** visualizes the self of Indonesians.

Indonesians grow in a multi-faceted context, thus forming a multiconstrual self [18]. Such a self model allows the owner to function based on a certain self at one

#### *Religious Self and Sustainability Ideation: Islamic Perspective and Indonesian Context DOI: http://dx.doi.org/10.5772/intechopen.105127*

time, and at another time using another self. The dominant self can also vary from one person to another. The arrow in the center of the circle in **Figure 1** indicates that one self can be dominant and narrow the function of the other self, even negating it. In addition, the construal is also not only built from the four phases but can be influenced by more phases.

In the self with multiple construals as visualized in **Figure 1**, then intervention to religiosity can play a role in determining the quality of his self only if the religious self is indeed the dominant self in him. Conversely, when a person lives with his cultural self, then the religious self may be irrelevant to him. Especially because in Indonesia religious identity is mandatory for every citizen, so people can have a religious identity without having a religious self. In this group of people, the need to activate sustainability ideation needs to be done through self other than religious self.
