Em Conceptual, axiological and systematic legal misunderstandings are the seed and entire tree of theories and practices that shape, confirm or establish the phenolic of socio-ecological injustice. In the background, apart from older religious and philosophical currents, the ethical and legal richness which, in relation to the management of natural resources, guides and sometimes blind, slavish and disguise Latin American judges derive to a large extent from the cartesian notion of extensive res, from which, according to Sánchez Sorondo, a distorted view of the role and status of people as absolute owners of the Earth is gaining a great deal. root of purported authorisation for the free drawing of planetary riches, including when it is not useful or convenient, “without any consideration for its potential and laws” [1]. This is the starting point that should inform any analysis of the multi-faceted relationships between (in) social justice and (in) ecological justice. In terms of Catholic thinking, social justice represents very old value and model, coupled with old human problems, even though both those and these have acquired particular magnitude, urgency and legal focus since the end of the 19th century and, above all, during the 20th century. In this sense, ‘the first systematic formulations of Christian social thinking reflected the church’s rich tradition in its proclamation of the evangelical ideal of justice and charity’ [2]. Justice which is socialised in order to graft vulnerable groups and society as a whole from the individual. And charity which gains nuances of plurality and cooperation, in the form of social engagement with all and all with one, moving towards fraternity and solidarity, which is the foundation of the Welfare State.