While there is a significant amount of discussion in philosophy on the ethics of wildlife conservation, there is relatively less discussion on the justice of conservation. By the “justice of conservation”, I mean the question of what we owe to fellow human beings with respect to conservation goals and practices. The goal of this paper is two-fold: first to highlight the justice-gap in the morality of wildlife conservation and, second, to frame and propose two dimensions of global conservational justice for (...) further discussion. Specifically, I suggest the need for a more equitable conservation to address the problem of distributive unfairness in global conservation practices, and the need to “decolonize” conservation to ensure more deliberative fairness in how global conservation problems and solutions are determined. (shrink)

The rapid growth of human population and associated industrialisation creates strains on resources and climate. One way to understand the impact of human activity is to quantify the total environmental pressures by measuring the ‘footprint’. Footprints account for the total direct and/or indirect effects of a product or a consumption activity, which may be related to e.g. carbon, water or land use, and can be seen as a proxy for environmental responsibility. Footprints shape climate and resource debates, especially concerning environmental (...) strategies. However, in general, footprints hold a dichotomous producer–consumer perspective that is not unanimously accepted. In addition, the current footprinting system transmits a simplistic message about environmental responsibility that taints the justice debate and jeopardises the validity of policies based on them. Consequently, it is crucial to question who is accountable for adverse environmental effects. It is also critical to investigate how the methodological characteristics of footprints shape and affect the efficacy of policies on climate and natural resources. This article examines these challenges, focusing on negative justice and policy implications resulting from assigning environmental responsibility to a sole agent. The article proposes, and morally justifies, the development of a footprinting method that includes justice parameters in an attempt to render fair results that are more meaningful for environmental action. The second objective is to establish the potential of this new framework to promote environmental responsibility and justice while facilitating policymaking. The suggested justice elements aim at turning footprints into a concrete environmental policy instrument framed under the value of environmental fairness. (shrink)

While a relativist view of environmental ethics could be quite difficult to justify, it is also difficult to be so strict about the quest for global environmental justice. At the same time, even though the reality of environmental degradation is plain to see, most African traditional communities, and even their respective states at large, still wallow in poverty such that they remain in need of developing themselves if they are to reach the level of development of the countries in the (...) global North. More so, the majority of indigenous and mostly poor and underrepresented African people in the global South are faced with disproportionate amounts of environmental benefits and burdens compared to their counterparts in the global North. In this article, I therefore seek to examine a normative framework for conceptualising global environmental justice within different environmental, social, political and economic contexts. I consider how best environmental benefits and burdens could be fairly distributed across communities with different environmental, social, political and economic advantages. In the end, I appeal to John Rawls’s conception of distributive justice as a framework for arriving at an acceptable view of global environmental justice that takes into account the circumstances of the global South. (shrink)

ABSTRACTIn recent work, Joshua Horton and David Keith argue on distributive and consequentialist grounds that research into solar radiation management geoengineering is justified because the resulting knowledge has the potential to benefit everyone, particularly the ‘global poor.’ I argue that this view overlooks procedural and recognitional justice, and thus relegates to the background questions of how SRM research should be governed. In response to Horton and Keith, I argue for a multidimensional approach to geoengineering justice, which entails that questions of (...) how to govern SRM research should be addressed from the very outset – that is, now. (shrink)