Ethics in Science and Environmental Politics最新文献_第10页

Responses to the Comments on global climate change and non-violent civil disobedience 对全球气候变化与非暴力公民不服从评论的回应

Ethics in Science and Environmental Politics Pub Date : 2011-06-30 DOI: 10.3354/ESEP00115

J. Lemons, Donald A. Brown

引用次数: 0

Global climate change: interests of foreigners in civil disobedience 全球气候变化:公民不服从中的外国人利益

Ethics in Science and Environmental Politics Pub Date : 2011-06-30 DOI: 10.3354/ESEP00116

Amarbayasgalan Dorjderem

{"title":"Global climate change: interests of foreigners in civil disobedience","authors":"Amarbayasgalan Dorjderem","doi":"10.3354/ESEP00116","DOIUrl":"https://doi.org/10.3354/ESEP00116","url":null,"abstract":"This paper is a reflection on the article by John Lemons and Donald A. Brown: Global climate change and non-violent civil disobedience (Lemons & Brown 2011, this issue). The authors suggest that ‘a new approach to bring about action [on global climate change] might be required’: namely, non-violent civil disobedience (NVCD). For this purpose, they proposed that their arguments and lines of discussion should be a ‘conversation starter’ because the idea of civil disobedience ‘has not been dealt with in the scientific or environmental peer-reviewed literature and because, [...] it warrants discussion.’ (Lemons & Brown 2011, p. 3). For the most part, non-violent civil disobedience is preoccupied with the idea of political obligation. Generated from ‘special bonds’ that people may have in a community — whether by consent, by being a member of a political group or benefiting from it — it is claimed that individuals have an obligation towards the state and to each other. On the other hand, the legitimate authority in the prescriptive sense entails a moral right to command and, the right to be obeyed (Wolff 1970). The demand of the state to be obeyed logically correlates to the citizen’s political obligations (Simmons 1999) and is defined ‘to be obligations of obedience and support owed to one particular government or community (our own), above all others’ (Simmons 1996, p. 250). In standard terminology, according to Thomas Nagel, this is an associative obligation when ‘justice is something we owe through our shared institutions only to those with whom we stand in a strong political relation’ (Nagel 2005, p. 121). Furthermore, when it concerns one’s duty owed to each other irrespective of institutional affiliations, these associative obligations or special ties among co-citizenries are not necessarily in contradiction with those of cosmopolitan requirements for ‘individualism, universality and generality’ (Pogge 1992, p. 48–49). Besides the climate adaptation fund which is sponsored by developed nations, for example, new and additional financing of climate change for developing nations ‘refers to the idea that financial resources raised for one objective, such as climate change, should not substitute or divert funding from other important objectives, in particular economic and social development’ (Moncel et al. 2009, p. 5). However, these guiding principles in transnational political duty are in order to support each other, and they ‘ought to be formulated and applied through a collective political authority. Otherwise, however well-intended, these [...] claims will always result unilaterally and consequently fail to be binding’ (Ypi 2010, p. 178). Similarly, ‘these principles should be those that one would choose for one’s own political society. This is something like Rawls’s original position’ (Miller 2010, p. 1785). Following such internally1 demanding requirements, when a duty to support co-citizenries is stronger compared with foreigners, I shall fi","PeriodicalId":40001,"journal":{"name":"Ethics in Science and Environmental Politics","volume":"11 1","pages":"31-37"},"PeriodicalIF":0.0,"publicationDate":"2011-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"69654685","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

引用次数: 1

Is civil disobedience appropriate in the case of climate policies 在气候政策的情况下，公民不服从是否合适

Ethics in Science and Environmental Politics Pub Date : 2011-05-05 DOI: 10.3354/ESEP00111

K. Ott

引用次数: 1

Higher education and non-violent civil disobedience 高等教育和非暴力非暴力反抗

Ethics in Science and Environmental Politics Pub Date : 2011-04-29 DOI: 10.3354/ESEP00113

John Rosales

{"title":"Higher education and non-violent civil disobedience","authors":"John Rosales","doi":"10.3354/ESEP00113","DOIUrl":"https://doi.org/10.3354/ESEP00113","url":null,"abstract":"J. Lemons and D. A. Brown, 2 admittedly timid scholars, pose the question of whether non-violent civil disobedience is now ethically justified in the case of climate change (Lemons & Brown 2011, this issue). In order to get to a position where an individual must decide on whether non-violent civil disobedience is in fact justified and necessary, what can be called an ‘I gotta do something’ moment, one must first see themselves clearly, especially in relation to others, so as to be impelled to act. The role of higher education is paramount in developing the self-vision required for individuals to arrive at the ‘I gotta do something’ moment. This is why universities, where young people explore who they are and what they value, are hotbeds of civil disobedience. A curricular strategy built around the concept of positionality compels the self-reflection necessary for students to see themselves clearly and perhaps arrive at an ‘I gotta do something’ moment. Positionality is the practice of recognizing one’s own position — gender, social status, race, sexuality, and so forth — and its relation to other beings and things, including the planet. Positionality refers to the recognition that position in life often determines one’s production of knowledge. Positionality often avoids solipsism, i.e. the tendency toward discounting, or not acknowledging at all, any experience other than your own. Solipsism should be avoided because it discourages seeing the conditions of others and being empathetic; solipsism encourages being aloof to injustice. If, however, we are to resolve the climate crisis and ‘swerve’, as eminent science studies scholar Donna Haraway states, ‘from the established disorder of finished, deadly worlds,’ we must first be able to recognize the deadly conditions our existence creates (Haraway 1994, p. 66). Those of us who reside in cultures of high consumption must recognize the repercussions of a high consumption lifestyle and how our existence affects others outside our experience. We must, for example, recognize the ravages of climate change on peoples in far off lands such as Tuvalu, the Maldives, and in coastal Alaska. A curriculum based on positionality would quickly reveal that wealthier peoples are largely to blame for climate chaos because of the higher consumption that usually accompanies wealth and that those of us in positions of privilege have the duty to act first and shoulder the burden for climate action. By extension, people living a privileged life have the ethical responsibility to work for change. This ethical reasoning again brings us to answer the question posed by Lemons & Brown (2011): Is non-violent civil disobedience ethically justified in the case of climate change? Yes, especially for those who possess the unfortunate facts about climate change and their society’s contribution to the crisis, and who understand that greenhouse gas emissions anywhere threaten life everywhere. The privileged few, like Lemons and Brown,","PeriodicalId":40001,"journal":{"name":"Ethics in Science and Environmental Politics","volume":"11 1","pages":"17-18"},"PeriodicalIF":0.0,"publicationDate":"2011-04-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"69654584","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

引用次数: 1

Responding to global climate change: the Gandhian way 应对全球气候变化:甘地之道

Ethics in Science and Environmental Politics Pub Date : 2011-04-29 DOI: 10.3354/ESEP00110

Abhik Gupta

引用次数: 3

Potential for conflicting interests in those who participate in NVCD 参与NVCD的人可能存在利益冲突

Ethics in Science and Environmental Politics Pub Date : 2011-04-29 DOI: 10.3354/ESEP00112

A. Bosworth

引用次数: 1

Civil disobedience, climate change and the risks of nuclear accidents 公民抗命、气候变化和核事故风险

Ethics in Science and Environmental Politics Pub Date : 2011-04-27 DOI: 10.3354/ESEP00117

D. Macer

{"title":"Civil disobedience, climate change and the risks of nuclear accidents","authors":"D. Macer","doi":"10.3354/ESEP00117","DOIUrl":"https://doi.org/10.3354/ESEP00117","url":null,"abstract":"Should we go beyond our knowledge of an ethical problem to act upon it? The answer to this question may seem, quite obviously, yes! If we do not act, then we cannot expect any ethical problems to be resolved, and the world will not get any better. But how to act? This issue of Ethics in Science and Environmental Politics (ESEP) features an article by John Lemons and Donald A. Brown entitled ‘Global climate change and non-violent civil disobedience’. Commentators from different countries and perspectives broadly agree with their conclusions. The claim is that we cannot expect certain governments to change their concrete actions to reduce greenhouse gas emissions to prevent further climate change because they have not taken sufficient actions over the past decades. Lemons & Brown (2011, this issue), supported by most commentators, argue that non-violent civil disobedience is a method that could be used to convince governments to act. One suggestion is that consumers start campaigns to boycott products produced by countries who fail to adopt international plans to reduce greenhouse gas emissions, such as the Kyoto Protocol. They also suggest mass public protests and other measures to demand change in climate-change policies. Lemons & Brown (2011) focus on the policies of the country they live in, the USA, and particularly criticize the policies of that country. ESEP is an open forum for discussion of ethical issues of science and environmental policies, and cannot condone any targeting of individuals, institutions or countries. It is for the readers to critically assess all points of view, and ESEP will welcome future responses to this and any other paper from all perspectives. In addition, we can see that a number of other countries cannot escape from similar criticisms. The commentators in this issue come from a variety of countries, ranging from Mongolia to Europe, and disciplines, including natural science, social science, law, philosophy and sociology. We can see a common framework of discourse being used in a variety of ways. Industries may also be considered as potential culprits in a similar vein of not adopting policies to mitigate climate change and pollution. In this case, there have been some consumer-led campaigns against particular products. How should consumers be educated about the risks and dangers of energy choices, and lifestyle patterns? The recent naturally induced disaster in Japan that affected several nuclear power plants is a serious challenge for ethics and energy choices. It is an industry that has been backstopped by governments because the insurance risks for the catastrophes that are not meant to happen are too large for private industry. Thus, these nuclear choices are public ones, since public funding is used. At the same time, governments have actively promoted campaigns to claim the safety of nuclear energy. ESEP does not take a particular position on the ethics of nuclear energy; however, we call now for papers in ","PeriodicalId":40001,"journal":{"name":"Ethics in Science and Environmental Politics","volume":"11 1","pages":"1-2"},"PeriodicalIF":0.0,"publicationDate":"2011-04-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"69654697","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

引用次数: 2

Global climate change and non-violent civil disobedience 全球气候变化和非暴力非暴力反抗

Ethics in Science and Environmental Politics Pub Date : 2011-04-27 DOI: 10.3354/ESEP00109

J. Lemons, Donald A. Brown

引用次数: 14

Integrating climate change adaptation and human development: a commentary. 综合适应气候变化与人类发展:评论。

Ethics in Science and Environmental Politics Pub Date : 2010-10-21 DOI: 10.3354/ESEP00108

J. Lemons

引用次数: 4

Ethics and bioprospecting in Antarctica 南极洲的伦理与生物勘探

Ethics in Science and Environmental Politics Pub Date : 2010-06-07 DOI: 10.3354/ESEP00104

A. Guyomard

{"title":"Ethics and bioprospecting in Antarctica","authors":"A. Guyomard","doi":"10.3354/ESEP00104","DOIUrl":"https://doi.org/10.3354/ESEP00104","url":null,"abstract":"Bioprospecting is a current activity in Antarctica, especially in the Southern Ocean, where numerous genetic resources have already been extracted and patented. At the global level, the Agreement on Trade-Related Aspects of Intellectual Property Rights, the Convention on Biologi- cal Diversity and the United Nations Convention on the Law of the Sea are the normal legal instru- ments for bioprospecting. These instruments are all based on territoriality and incorporate govern- ment restriction of access to resources. However, in Antarctica, the Antarctic Treaty System has been built over the past 50 yr on fundamental ethical principles comprising peace, a freeze on territorial claims, freedom of scientific research, international cooperation, and environmental protection in the interest of mankind as a whole. How can bioprospecting be organized in Antarctica to match these ethical concerns without a sovereign governance structure that is predicated in the global instru- ments? At the global level, the current instruments seem inadequate because of the lack of accep- tance of territorial claims existing in Antarctica; at the regional level, the existing system of Antarctic law still lacks concepts and criteria necessary to underpin the development of this activity with respect to the ethical principles and in a form likely to be transferred into national legislation. The solution for bioprospecting in Antarctica therefore needs to be the creation of an ad hoc Antarctic legal regime.","PeriodicalId":40001,"journal":{"name":"Ethics in Science and Environmental Politics","volume":"10 1","pages":"31-44"},"PeriodicalIF":0.0,"publicationDate":"2010-06-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"69654715","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

引用次数: 9