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  1. Morality, Ethics, and Values Outside and Inside Organizations: An Example of the Discourse on Climate Change.Cristina Besio & Andrea Pronzini - 2014 - Journal of Business Ethics 119 (3):287-300.
    The public debate on climate change is filled with moral claims. However, scientific knowledge about the role that morality, ethics, and values play in this issue is still scarce. Starting from this research gap, we focus on corporations as central decision makers in modern society and analyze how they respond to societal demands to take responsibility for climate change. While relevant literature on business ethics and climate change either places a high premium on morality or presents a strong skeptical bias, (...)
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  • Examining the Role of Carbon Capture and Storage Through an Ethical Lens.Fabien Medvecky, Justine Lacey & Peta Ashworth - 2014 - Science and Engineering Ethics 20 (4):1-18.
    The risk posed by anthropogenic climate change is generally accepted, and the challenge we face to reduce greenhouse gas (GHG) emissions to a tolerable limit cannot be underestimated. Reducing GHG emissions can be achieved either by producing less GHG to begin with or by emitting less GHG into the atmosphere. One carbon mitigation technology with large potential for capturing carbon dioxide at the point source of emissions is carbon capture and storage (CCS). However, the merits of CCS have been questioned, (...)
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  • Asia-Pacific Perspectives on Environmental Ethics.Darryl R. J. Macer - 2008 - UNESCO Bangkok.
    Papers from the Pacific islands, India, Bangladesh and elsewhere illustrate the ethical dilemma of environmental policy, sustainable development and the needs of communities to make a living.
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  • Climate Change, Responsibility, and Justice.Dale Jamieson - 2010 - Science and Engineering Ethics 16 (3):431-445.
    In this paper I make the following claims. In order to see anthropogenic climate change as clearly involving moral wrongs and global injustices, we will have to revise some central concepts in these domains. Moreover, climate change threatens another value that cannot easily be taken up by concerns of global justice or moral responsibility.
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  • Bystanding and Climate Change.Carol Booth - 2012 - Environmental Values 21 (4):397-416.
    Most normative advice to individuals about what they should do to help prevent climate change focuses on reductions in personal emissions. This is consistent with an accountancy model of morality, with perpetrators held responsible for the harms they individually cause. An alternative focus receiving less popular and philosophical attention, but with greater potential to achieve substantial mitigation outcomes, is citizen activism for systemic reforms. Rather than perpetration priority moral concern can be directed to bystanding. To more effectively guide action, reformist (...)
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  • Ethics and global climate change.Stephen M. Gardiner - 2004 - Ethics 114 (3):555-600.
    Very few moral philosophers have written on climate change.1 This is puzzling, for several reasons. First, many politicians and policy makers claim that climate change is not only the most serious environmental problem currently facing the world, but also one of the most important international problems per se.2 Second, many of those working in other disciplines describe climate change as fundamentally an ethical issue.3.
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  • Value-Able Valuers: Anthropogenic Climate Change and Expanding Community to the “Radically Other”.Megs S. Gendreau - 2024 - Journal of Agricultural and Environmental Ethics 37 (3):1-15.
    Anthropogenic climate change creates unique challenges for policy and ethics, but also new opportunities for conceptualizing moral community. Through the lens of valuing, I develop a framework for approaching climate change through the lens of expanding those whom we consider relevant to our own lives and evaluative processes. Distant humans are an important to this expansion, but the ultimate goal includes non-humans in our moral community. In becoming more receptive to the interests of those very unlike ourselves, we create opportunities (...)
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  • Cognitive (In)justice and Decoloniality in Amitav Ghosh’s The Nutmeg’s Curse.Goutam Karmakar & Rajendra Chetty - 2024 - Journal of Human Values 30 (2):119-133.
    Amitav Ghosh’s The Nutmeg’s Curse (2021) is an insightful deliberation on the layered inequities and asymmetries created by the intersection of colonialism and anthropogenic activities. In The Nutmeg’s Curse, Ghosh conceives the present-day climate and ecological crisis as fallouts of colonial thinking and its manifestations in dominant epistemic and ethical constructions. This article underscores Ghosh’s critique of the Eurocentric discourses for their instrumentality in producing the totalitarian binaries of human and non-human, in which the ‘human’ was always the whites and (...)
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  • Justificatory Moral Pluralism in Climate Change.Andre Santos Campos & Sofia Guedes Vaz - 2022 - SATS 23 (1):75-96.
    This paper adopts justificatory moral pluralism – a multilevel framework for justifying the choice by different agents of the most appropriate norms and values to guide their decisions and actions – to climate change. Its main objective is to investigate how ethics may effectively help achieve a better result in deciding how to mitigate, adapt, or compensate by enhancing the moral acceptability of the available policies or actions that are most likely to counter the effects of climate change. JMP presents (...)
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  • An Interpretation of Value Change: A Philosophical Disquisition of Climate Change and Energy Transition Debate.Anna Melnyk - 2022 - Science, Technology, and Human Values 47 (3):404-428.
    Changing values may give rise to intergenerational conflicts, like in the ongoing climate change and energy transition debate. This essay focuses on the interpretative question of how this value change can best be understood. To elucidate the interpretation of value change, two philosophical perspectives on value are introduced: Berlin’s value pluralism and Dworkin’s interpretivism. While both authors do not explicitly discuss value change, I argue that their perspectives can be used for interpreting value change in the case of climate change (...)
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  • Climate Barbarism.Jacob Blumenfeld - 2022 - Constellations 29 (forthcoming):1-17.
    There is a common belief that genuine awareness and acceptance of the existence of anthropogenic climate change (as opposed to either ignorance or denial) automatically leads one to develop political and moral positions which advocate for collective human action toward minimizing suffering for all and adapting human societies toward a fossil-free future. This is a mistake. Against the idea that scientific awareness of the facts of climate change is enough to motivate a common ethical project of humanity toward a unifying (...)
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  • Valuing out of Context.Megs S. Gendreau - 2022 - Environmental Values 31 (4):381-396.
    While many aspects of human life are vulnerable to the impacts of climate change, values related to selfhood and community are among the most challenging to preserve. In what follows, I focus on the importance of values and valuing in climate change adaptation. To do so, I will first discuss two alternate approaches to valuing, both of which fail to recognise the loss of valued objects and practices that both of which help to generate a sense of self and deserve (...)
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  • Radical Virtue and Climate Action.Benjamin Hole - 2021 - Environmental Ethics 43 (2):99-117.
    Radical virtue serves two distinct purposes: consolation in unfavorable circumstances, and prescription to achieve better ones. This paper maps out the theoretical nuances important for practical guidance. For a Stoic, radical virtue is a way to live well through environmental tragedy. For a consequentialist, it is an instrument to motivate us to combat climate change. For an Aristotelian, it is both. I argue that an Aristotelian approach fares the best, balancing the aim of external success with the aim of living (...)
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  • Osallisuusvastuu ilmastonmuutoksesta [Climate change complicity].Säde Hormio - 2013 - Ajatuksia Ilmastoetiikasta.
    Vaikka suurin osa viimeaikaisesta ilmaston lämpenemisestä on ihmisten aiheuttamaa antropogeenista lämpenemistä, yksittäisten ihmisten kausaalinen vaikutus ilmastonmuutokseen on minimaalinen, jopa mitätön. Tämän takia jotkut väittävät, että on harhaanjohtavaa pitää yksilöitä vastuussa ilmastonmuutoksesta. Tällainen argumentointi perustuu perinteisiin vastuutulkintoihin ja -käsitteisiin, joissa vastuun perustana painotetaan toimijan näkökulmaa ja hänen kausaalista rooliaan: jos toimijan teot tai tekemättä jättämiset eivät vaikuta lopputulokseen, hän ei ole vastuussa siitä. Ilmastonmuutoksessa on toinenkin vastuukäsitysten kannalta ongelmallinen seikka, intentionaalisuus eli tahallisuus: ihmiskunta tai yksittäiset ihmiset eivät ole tietoisesti lähteneet muuttamaan (...)
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  • Should Environmental Ethicists Fear Moral Anti-Realism?Anne Schwenkenbecher & Michael Rubin - 2019 - Environmental Values 28 (4):405-427.
    Environmental ethicists have been arguing for decades that swift action to protect our natural environment is morally paramount, and that our concern for the environment should go beyond its importance for human welfare. It might be thought that the widespread acceptance of moral anti-realism would undermine the aims of environmental ethicists. One reason is that recent empirical studies purport to show that moral realists are more likely to act on the basis of their ethical convictions than anti-realists. In addition, it (...)
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  • Climate Change, Moral Integrity, and Obligations to Reduce Individual Greenhouse Gas Emissions.Trevor Hedberg - 2018 - Ethics, Policy and Environment 21 (1):64-80.
    Environmental ethicists have not reached a consensus about whether or not individuals who contribute to climate change have a moral obligation to reduce their personal greenhouse gas emissions. In this paper, I side with those who think that such individuals do have such an obligation by appealing to the concept of integrity. I argue that adopting a political commitment to work toward a collective solution to climate change—a commitment we all ought to share—requires also adopting a personal commitment to reduce (...)
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  • Accepting Collective Responsibility for the Future.Stephen M. Gardiner - 2017 - Journal of Practical Ethics 5 (1):22-52.
    Existing institutions do not seem well-designed to address paradigmatically global, intergenerational and ecological problems, such as climate change. 1 In particular, they tend to crowd out intergenerational concern, and thereby facilitate a “tyranny of the contemporary” in which successive generations exploit the future to their own advantage in morally indefensible ways (albeit perhaps unintentionally). Overcoming such a tyranny will require both accepting responsibility for the future and meeting the institutional gap. I propose that we approach the first in terms of (...)
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  • Fair climate policy in an unequal world: Characterising responsibilities and designing institutions for mitigation and international finance.Jonathan Pickering - 2013 - Dissertation, Australian National University
    The urgent need to address climate change poses a range of complex moral and practical concerns, not least because rising to the challenge will require cooperation among countries that differ greatly in their wealth, the extent of their contributions to the problem, and their vulnerability to environmental and economic shocks. This thesis by publication in the field of climate ethics aims to characterise a range of national responsibilities associated with acting on climate change (Part I), and to identify proposals for (...)
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  • Ethics, Equity and the Economics of Climate Change Paper 2: Economics and Politics.Nicholas Stern - 2014 - Economics and Philosophy 30 (3):445-501.
    Both intertemporal and intratemporal equity are central to the examination of policy towards climate change. However, many discussions of intertemporal issues have been marred by serious analytical errors, particularly in applying standard approaches to discounting; the errors arise, in part, from paying insufficient attention to the magnitude of potential damages, and in part from overlooking problems with market information. Some of the philosophical concepts and principles of Paper 1 are applied to the analytics and ethics of pure-time discounting and infinite-horizon (...)
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  • Vers une éthique climatique plus efficace : motivations et incitations.Michel Bourban - 2014 - Les ateliers de l'éthique/The Ethics Forum 9 (2):4-28.
    Cet article vise à justifier, puis à appliquer une éthique climatique centrée sur les intérêts des acteurs économiques. Après avoir expliqué pourquoi le changement climatique pose un problème important de motivation, je montre pour quelles raisons les incitations peuvent au moins partiellement y remédier. Je développe ensuite deux possibilités d’institutionnalisation de l’éthique des incitations. La première consiste en une taxe internationale augmentant progressivement le coût des émissions de dioxyde de carbone, un dispositif auquel il convient d’ajouter des subsides pour la (...)
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  • Do No Harm: A Cross-Disciplinary, Cross-Cultural Climate Ethics.Casey Rentmeester - 2014 - De Ethica 1 (2):05-22.
    Anthropogenic climate change has become a hot button issue in the scientific, economic, political, and ethical sectors. While the science behind climate change is clear, responses in the economic and political realms have been unfulfilling. On the economic front, companies have marketed themselves as pioneers in the quest to go green while simultaneously engaging in environmentally destructive practices and on the political front, politicians have failed to make any significant global progress. I argue that climate change needs to be framed (...)
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  • Reflecting on A Perfect Moral Storm.Stephen Gardiner - 2013 - Philosophy and Public Issues - Filosofia E Questioni Pubbliche 3 (1).
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  • Climate, Neo-Spinozism, and the Ecological Worldview.Nancy M. Kettle - unknown
    The global community faces ecological problems with the natural environment and cultural impediments to solving them. Natural systems are constantly changing and so are cultural practices. Humans need to address both: the interaction between those dynamic systems, the natural and cultural, because what happens in one system changes things in the other. The changes to the ecosystems are rapid and sometimes irreversible while dealing with them has been inadequate. Environmental movements, including deep ecology, have been at the forefront of the (...)
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  • Climate Change: Evidence of Human Causes and Arguments for Emissions Reduction.Seth D. Baum, Jacob D. Haqq-Misra & Chris Karmosky - 2012 - Science and Engineering Ethics 18 (2):393-410.
    In a recent editorial, Raymond Spier expresses skepticism over claims that climate change is driven by human actions and that humanity should act to avoid climate change. This paper responds to this skepticism as part of a broader review of the science and ethics of climate change. While much remains uncertain about the climate, research indicates that observed temperature increases are human-driven. Although opinions vary regarding what should be done, prominent arguments against action are based on dubious factual and ethical (...)
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  • Radically Hopeful Civic Engagement.Benjamin Hole, Monica Janzen & Ramona C. Ilea - 2023 - Teaching Philosophy 46 (3):291-311.
    Tragedy feels disempowering and the confluence of tragedies since the beginning of 2020 can overwhelm one’s sense of agency. This paper describes how we use a civic engagement (CE) project to nurture radical hope for our students. Radical hope involves a desire for a positive outcome surpassing understanding, as well as an activity to strive to achieve that outcome despite its uncertainty. Our CE project asks students to identify ethical issues they care about and respond in a fitting way, questioning (...)
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  • (2 other versions)Responsibility for climate justice: Political not moral.Michael Christopher Sardo - 2020 - European Journal of Political Theory 22 (1):26-50.
    How should responsibility be theorized in the context of the global climate crisis? This question is often framed through the language of distributive justice. Because of the inequitable distributi...
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  • (2 other versions)Responsibility for climate justice: Political not moral.Michael Christopher Sardo - 2020 - Sage Publications: European Journal of Political Theory 22 (1):26-50.
    European Journal of Political Theory, Ahead of Print. How should responsibility be theorized in the context of the global climate crisis? This question is often framed through the language of distributive justice. Because of the inequitable distribution of historical emissions, climate vulnerability, and adaptation capacity, such considerations are necessary, but do not exhaust the question of responsibility. This article argues that climate change is a structural injustice demanding a theory of political responsibility. Agents bear responsibility not in virtue of their (...)
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  • (1 other version)Climate Change and Free Riding.Steve Vanderheiden - 2016 - Journal of Moral Philosophy 13 (1):1-27.
    Does the receipt of benefits from some common resource create an obligation to contribute toward its maintenance? If so, what is the basis of this obligation? I consider whether individual contributions to climate change can be impugned as wrongful free riding upon the stability of the planet's climate system, when persons enjoy its benefits but refuse to bear their share of its maintenance costs. Two main arguments will be advanced: the first urges further modification of H.L.A. Hart’s “principle of fairness” (...)
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  • Towards an Integration of the Ecological Space Paradigm and the Capabilities Approach.Wouter Peeters, Jo Dirix & Sigrid Sterckx - 2015 - Journal of Agricultural and Environmental Ethics 28 (3):479-496.
    In order to develop a model of equitable and sustainable distribution, this paper advocates integrating the ecological space paradigm and the capabilities approach. As the currency of distribution, this account proposes a hybrid of capabilities and ecological space. Although the goal of distributive justice should be to secure and promote people’s capabilities now and in the future, doing so requires acknowledging that these capabilities are dependent on the biophysical preconditions as well as inculcating the ethos of restraint. Both issues have (...)
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  • Climate change and normativity: constructivism versus realism.Gideon Calder - 2011 - Critical Review of International Social and Political Philosophy 14 (2):153-169.
    Is liberalism adaptable enough to the ecological agenda to deal satisfactorily with the challenges of anthropogenic climate change while leaving its normative foundations intact? Compatibilists answer yes; incompatibilists say no. Comparing such answers, this article argues that it is not discrete liberal principles which impede adapatability, so much as the constructivist model (exemplified in Rawls) of what counts as a valid normative principle. Constructivism has both normative and ontological variants, each with a realist counterpart. I argue that normative constructivism in (...)
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  • Introduction: Climate change and liberal priorities.Gideon Calder & Catriona McKinnon - 2011 - Critical Review of International Social and Political Philosophy 14 (2):91-97.
    Is liberalism adaptable enough to the ecological agenda to deal satisfactorily with the challenges of anthropogenic climate change while leaving its normative foundations intact? Compatibilists answer yes; incompatibilists say no. Comparing such answers, this article argues that it is not discrete liberal principles which impede adapatability, so much as the constructivist model (exemplified in Rawls) of what counts as a valid normative principle. Constructivism has both normative and ontological variants, each with a realist counterpart. I argue that normative constructivism in (...)
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  • Value, Beauty, and Nature: The Philosophy of Organism and the Metaphysical Foundations of Environmental Ethics.Brian G. Henning - 2023 - Albany: SUNY Press.
    Argues that, to make progress within environmental ethics, philosophers must explicitly engage in environmental metaphysics.
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  • The Land Ethic and the Earth Ethic(s).J. Baird Callicott - 2021 - Ethics, Policy and Environment 24 (1):27-43.
    The Anthropocene and the Holocene are coeval. Preserving the Holocene/Anthropocene climate is the overarching concern of twenty-first-century environmental philosophy and ethics. The second wave of the environmental crisis—ozone thinning, biodiversity erosion, and climate change—crested in the mid-1980s and is global in scale. The land ethic is local in scale. Therefore, an earth ethic is needed. Leopold sketched several in 1923: a three-pronged virtue ethic, a care ethic for posterity, an ethic of respect for the living planet. An individualistic ethic for (...)
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  • Bioethics Otherwise, or, How to Live with Machines, Humans, and Other Animals.Joanna Zylinska - 2011 - In Zylinska Joanna (ed.).
    How can the human speak in the shadow of the post-humanist critique? This essay arises out of a prolonged moment of doubt, a cognitive and affective confusion over the ontology and status of what goes under the name of “man.” Now, that confusion is of course nothing new. It has been inherent to the disciplinary inquiry within the humanities conducted under the aegis of philosophical positions broadly associated with post-structuralism over the last few decades. The early twenty-first century attempts on (...)
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  • Climate Change, Vulnerability, and Responsibility.Chris J. Cuomo - 2011 - Hypatia 26 (4):690-714.
    In this essay I present an overview of the problem of climate change, with attention to issues of interest to feminists, such as the differential responsibilities of nations and the disproportionate “vulnerabilities” of females, people of color, and the economically disadvantaged in relation to climate change. I agree with others that justice requires governments, corporations, and individuals to take full responsibility for histories of pollution, and for present and future greenhouse gas emissions. Nonetheless I worry that an overemphasis on household (...)
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  • Radical hope for living well in a warmer world.Allen Thompson - 2009 - Journal of Agricultural and Environmental Ethics 23 (1-2):43-55.
    Environmental changes can bear upon the environmental virtues, having effects not only on the conditions of their application but also altering the concepts themselves. I argue that impending radical changes in global climate will likely precipitate significant changes in the dominate world culture of consumerism and then consider how these changes could alter the moral landscape, particularly culturally thick conceptions of the environmental virtues. According to Jonathan Lear, as the last principal chief of the Crow Nation, Plenty Coups exhibited the (...)
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  • Yhteiskuntarakenteet ja yksilön vastuu ilmastonmuutoksesta.Lauri Lahikainen - 2018 - Ajatus 75 (1):469-478.
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  • Responsibility in a Global Context: Climate Change, Complexity, and the “Social Connection Model of Responsibility”.Catherine Larrère - 2018 - Journal of Social Philosophy 49 (3):426-438.
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  • Robust Individual Responsibility for Climate Harms.Gianfranco Pellegrino - 2018 - Ethical Theory and Moral Practice 21 (4):811-823.
    According to some scholars, while sets of greenhouse gases emissions generate harms deriving from climate change, which can be mitigated through collective actions, individual emissions and mitigation activities seem to be causally insufficient to cause harms. If so, single individuals are neither responsible for climate harms, nor they have mitigation duties. If this view were true, there would be collective responsibility for climate harms without individual responsibility and collective mitigation duties without individual duties: this is puzzling. This paper explores a (...)
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  • On Explaining Individual and Corporate Culpability in the Global Climate Change Era.Ian A. Smith - 2013 - Journal of Business Ethics 112 (4):551-558.
    Humans are causing global climate change (GCC), and such climate change causes harms. Robin Attfield explained how individuals should be understood to be culpable for these harms. In this paper, I use a critical analysis of Attfield’s explanatory framework to explore further difficulties in accounting for corporate responsibility for these harms. I begin by arguing that there are some problems with his framework as it is applied to individuals that emit greenhouse gases (GHGs). I then show that it will be (...)
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  • Sustaining Engineering Codes of Ethics for the Twenty-First Century.Diane Michelfelder & Sharon A. Jones - 2013 - Science and Engineering Ethics 19 (1):237-258.
    How much responsibility ought a professional engineer to have with regard to supporting basic principles of sustainable development? While within the United States, professional engineering societies, as reflected in their codes of ethics, differ in their responses to this question, none of these professional societies has yet to put the engineer’s responsibility toward sustainability on a par with commitments to public safety, health, and welfare. In this paper, we aim to suggest that sustainability should be included in the paramountcy clause (...)
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  • Introduction.Benjamin Hole - 2024 - Essays in Philosophy 25 (1):1-5.
    Essays in Philosophy is proud to publish a special issue titled “New Currents in Environmental Virtue Ethics.” This issue invited submissions exploring innovations within environmental virtue ethics (EVE), a burgeoning subfield in environmental ethics that applies virtue ethics to environmental concerns. Some have referred to the recent interest in EVE in environmental ethics as the “Turn” to virtue. The call for papers encouraged authors to submit original research that expands the theoretical framework of EVE and applies EVE to new contexts (...)
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  • An experiential, game-theoretic pedagogy for sustainability ethics.Jathan Sadowski, Thomas P. Seager, Evan Selinger, Susan G. Spierre & Kyle P. Whyte - 2013 - Science and Engineering Ethics 19 (3):1323-1339.
    The wicked problems that constitute sustainability require students to learn a different set of ethical skills than is ordinarily required by professional ethics. The focus for sustainability ethics must be redirected towards: (1) reasoning rather than rules, and (2) groups rather than individuals. This need for a different skill set presents several pedagogical challenges to traditional programs of ethics education that emphasize abstraction and reflection at the expense of experimentation and experience. This paper describes a novel pedagogy of sustainability ethics (...)
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  • Climate Change: Aristotelian Virtue Theory, the Aidōs Response and Proper Primility.John W. Voelpel - 2018 - Dissertation, University of South Florida
    Climate change is the first anthropogenic alteration of a global Earth system. It is globally catastrophic in terms of food production, sea level rise, fresh water availability, temperature elevation, ocean acidification, species disturbance and destruction to name just a few crisis concerns. In addition, while those changes are occurring now, they are amplifying over decadal periods and will last for centuries and possibly millennia. While there are a number of pollutants involved, carbon dioxide which results from the combustion of any (...)
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  • (1 other version)Climate Change and Free Riding.Steve Vanderheiden - 2014 - Journal of Moral Philosophy 11 (4):1-27.
    Does the receipt of benefits from some common resource create an obligation to contribute toward its maintenance? If so, what is the basis of this obligation? I consider whether individual contributions to climate change can be impugned as wrongful free riding upon the stability of the planet's climate system, when persons enjoy its benefits but refuse to bear their share of its maintenance costs. Two main arguments will be advanced: the first urges further modification of H.L.A. Hart’s “principle of fairness” (...)
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  • (2 other versions)Responsibility for climate justice: Political not moral.Michael Christopher Sardo - 2023 - European Journal of Political Theory 22 (1):26-50.
    How should responsibility be theorized in the context of the global climate crisis? This question is often framed through the language of distributive justice. Because of the inequitable distribution of historical emissions, climate vulnerability, and adaptation capacity, such considerations are necessary, but do not exhaust the question of responsibility. This article argues that climate change is a structural injustice demanding a theory of political responsibility. Agents bear responsibility not in virtue of their individual causal contribution or capacity, but because they (...)
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  • Profit-Driven Corporate Social Responsibility as a Bayesian Real Option in Green Computing.Hemantha S. B. Herath, Tejaswini C. Herath & Paul Dunn - 2019 - Journal of Business Ethics 158 (2):387-402.
    The idea that socially responsible investments can be viewed in terms of real options is relatively new. We expand on this notion by demonstrating how real option theory, within a Bayesian decision-making framework, can be used by managers to help when making green technology investment decisions. The Bayesian decision framework provides a more flexible approach to investment decision making because it adjusts for new information. Responding to a call for multidisciplinary and multifaceted research in environmental sustainability, this paper integrates ethics, (...)
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  • Green Votes not Green Virtues: Effective Utilitarian Responses to Climate Change.Joachim Wündisch - 2014 - Utilitas 26 (2):192-205.
    Implementing strategies to address climate change confronts us with an enormous collective action problem. Dale Jamieson argues that in order to avoid large-scale defection and, therefore, the collapse of any cooperative effort to curb climate change, utilitarians should become virtue theorists. As a tool to combat climate change, virtue change faces severe obstacles. First, the non-contingent green virtues envisioned by Jamieson are highly implausible. Second, even if such virtues could function, their inculcation would take too long to make the approach (...)
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  • Moral Disengagement and the Motivational Gap in Climate Change.Wouter Peeters, Lisa Diependaele & Sigrid Sterckx - 2019 - Ethical Theory and Moral Practice 22 (2):425-447.
    Although climate change jeopardizes the fundamental human rights of current as well as future people, current actions and ambitions to tackle it are inadequate. There are two prominent explanations for this motivational gap in the climate ethics literature. The first maintains that our conventional moral judgement system is not well equipped to identify a complex problem such as climate change as an important moral problem. The second explanation refers to people’s reluctance to change their behaviour and the temptation to shirk (...)
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  • Climate Change and Professional Responsibility: A Declaration of Helsinki for Engineers.Rob Lawlor & Helen Morley - 2017 - Science and Engineering Ethics 23 (5):1431-1452.
    In this paper, we argue that the professional engineering institutions ought to develop a Declaration of Climate Action. Climate change is a serious global problem, and the majority of greenhouse gas emissions come from industries that are enabled by engineers and represented by the engineering professional institutions. If the professional institutions take seriously the claim that a profession should be self-regulating, with codes of ethics that go beyond mere obedience to the law, and if they take their own ethical codes (...)
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