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  1. What is Wrong with Nimbys? Renewable Energy, Landscape Impacts and Incommensurable Values.Anne Schwenkenbecher - 2017 - Environmental Values 26 (6):711-732.
    Local opposition to infrastructure projects implementing renewable energy (RE) such as wind farms is often strong even if state-wide support for RE is strikingly high. The slogan “Not In My BackYard” (NIMBY) has become synonymous for this kind of protest. This paper revisits the question of what is wrong with NIMBYs about RE projects and how to best address them. I will argue that local opponents to wind farm (and other RE) developments do not necessarily fail to contribute their fair (...)
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  • Two Kinds of Climate Justice: Avoiding Harm and Sharing Burdens.Simon Caney - 2014 - Journal of Political Philosophy 22 (2):125-149.
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  • Two Moral Arguments for a Global Social Cost of Carbon.Kian Mintz-Woo - 2018 - Ethics, Policy and Environment 21 (1):60-63.
    [Comment] Donald Trump’s executive order on energy limits the costs and benefits of carbon to domestic sources. The argument for this executive order is that carbon policies should not be singled out from other policies as globally inclusive. Two independent arguments are offered for adopting a global social cost of carbon. The first is based on reinforcing norms in the face of commons tragedies. The second is based on the limitations of consequentialist analyses. We can distinguish consequences for which probabilistic (...)
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  • Coaxing Climate Policy Leadership.Steve Vanderheiden - 2012 - Ethics and International Affairs 26 (4):463-479.
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  • “If Equity's In, We're Out”: Scope for Fairness in the Next Global Climate Agreement.Jonathan Pickering, Steve Vanderheiden & Seumas Miller - 2012 - Ethics and International Affairs 26 (4):423-443.
    At the United Nations climate change conference in 2011, parties decided to launch the “Durban Platform” to work towards a new long-term climate agreement. The decision was notable for the absence of any reference to “equity”, a prominent principle in all previous major climate agreements. Wealthy countries resisted the inclusion of equity on the grounds that the term had become too closely yoked to developing countries’ favored conception of equity. This conception, according to wealthy countries, exempts developing countries from making (...)
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  • Two Kinds of Climate Justice: Avoiding Harm and Sharing Burdens.Simon Caney - 2013 - Journal of Political Philosophy 21 (4):125-149.
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  • Towards a Psychology of Global Consciousness Through an Ethical Conception of Self in Society.James H. Liu & Matthew Macdonald - 2016 - Journal for the Theory of Social Behaviour 46 (3):310-334.
    Globalization has brought people around the world closer together in ways that have created greater uncertainty in their identity politics. This has sometimes strengthened local identities, despite attempts to create ‘universal’ forms of identity that impose one standard of appropriate conduct in the face of difference. Drawing from Dialogical Self Theory and from cosmopolitanism, we propose that adequately responding to the ethical and identity challenges presented by globalization requires having Global Consciousness: “a knowledge of both the interconnectedness and difference of (...)
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  • Capable and Culpable? The United States, RtoP, and Refugee Responsibility-Sharing.Alise Coen - 2017 - Ethics and International Affairs 31 (1):71-92.
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  • How to Identify Climate Obligation Bearers. 김동일 - 2016 - Journal of Ethics 1 (107):103-118.
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