Written both for general readers and college students, Dialogues on Climate Justice provides an engaging philosophical introduction to climate justice, and should be of interest to anyone wanting to think seriously about the climate crisis. -/- The story follows the life and conversations of Hope, a fictional protagonist whose life is shaped by a terrifyingly real problem: climate change. From the election of Donald Trump in 2016 until the 2060s, the book documents Hope’s discussions with a diverse cast of characters. (...) As she ages, her conversations move from establishing the nature of the problem, to engaging with climate skepticism, to exploring her own climate responsibilities, through managing contentious international negotiations, to considering big technological fixes, and finally, as an older woman, to reflecting with her granddaughter on what one generation owes another. Following a philosophical tradition established by Plato more than two thousand years ago, these dialogues are not only philosophically substantive and carefully argued, but also distinctly human. The differing perspectives on display mirror those involved in real-world climate dialogues going on today. (shrink)

This paper offers responses to the challenges and questions rasied by the comments of John M. Meyer, Gwen Ottinger, Mark Reiff, and Steve Vanderheiden to my book Mobilizing Hope: Climate Change and Global Poverty. Their concerns are insightful, many, and varied. My reply focuses on the following themes: The relationship between moral concern about climate change and moral concern abut global poverty, the role of hope in responding to climate change, the problem of plutocratic influences in democratic politics and international (...) negotiations, the role of technology in responding to climate change, and the value presuppostion of the book. I cannot do justice to all of the interesting points the commentators make, but I hope at least to have mustered decent replies in these areas. (shrink)

In The Revenge of Gaia, James Lovelock provides a memorable description of what the future might hold for us in a world severely blighted by climate change. In this scenario the human population has been pushed to the high Northern latitudes: Meanwhile in the hot arid world survivors gather for the journey to the new Arctic centres of civilization; I see them in the desert as the dawn breaks and the sun throws its piercing gaze across the horizon at the (...) camp. The cool fresh night air lingers for a while and then, like smoke, dissipates as the heat takes charge. Their camel wakes, blinks and slowly rises on her haunches. The few remaining members of the tribe mount. She belches, and sets off on the long .. (shrink)

The Spirit of the Soil was updated for its 2nd edition in 2017. Three comments on the update are addressed here. First, productionism was not intended as a explanation of farm management decision m...

Clark WolfDepartment of Philosophy & Religious Studies,Iowa State UniversityPaul Thompson’s Spirit of the Soil was groundbreaking when it appeared in 1995, and has aged remarkably well. The substan...

In much environmentally concerned literature, there is a burgeoning concern for the status and sustainability of human hope. Within Christian circles, this attention has often taken the form of eschatological reflection. While there is important warrant for attention to eschatology in Christian examinations of hope, I claim that to move so quickly from hope to eschatology is to confuse a species of Christian hope for a definition of hope itself; as such, it is important for theological ethicists to examine hope (...) also from the experiential perspective of the human hoper. In particular, this is important today given the shortcomings of an eschatological focus in addressing anxieties arising due to the environmental crisis. Through examining hope as a fallible human activity, one can come to better understand hope's importance to human life, its profound ambiguity, and the potential threat that the environmental crisis poses to it. (shrink)

This paper examines expressed hopelessness among environmental activists in Extinction Rebellion. While activists claim that they have lost all hope for a future without global warming and species extinction, through despair emerges a new hope for saving what can still be saved—a hope for what is left. This radical hope, emerging from despair, may make Extinction Rebellion even more effective. Drawing from personal interviews with 25 Extinction Rebellion activists in the United Kingdom and the published work of other Extinction Rebellion (...) activists, this paper identifies signs of radical hope. While activists have cast off false hope and passive hope, a new hope for what is still possible remains. This hope is based on virtue ethics: doing what is right in the moment, rather than being attached to a desired outcome. This drives forward activism despite the results. Through their principle of regenerative culture, Extinction Rebellion activists learn to support each other and be prepared for a more turbulent and challenging future. Through a regenerative culture they can salvage and repair what is left and sustain radical hope. (shrink)

Climate change is a temporally fragmented phenomenon: the causes and effects at work are dispersed over a remarkably long time period. Climate change exceeds human ability to forecast and quantify its effects in time. This creates serious epistemic, moral, and psychological difficulties and poses challenges to generating adequate ethical responses. Augustine’s understanding of time as a measure of imagination emphasizes the way in which human beings actively shape their sense of time. He sees “looking forward” in time as a matter (...) of spiritual vocation that collects the self out of dispersion and connects to a transgenerational collective. A notable example of how this “looking forward” may be practiced is singing the Psalms. The Augustinian “temporal imagination” links the imaginative, affective, moral, and vocational dimensions of measuring time. This offers some preliminary avenues for reimagining a sense of time responsive to climate change’s temporal fragmentation. (shrink)

Journal of Social Philosophy, Volume 53, Issue 1, Page 59-75, Spring 2022.

ABSTRACT. Ecological philosophy requires a significant orientation to the role of hope in both theory and practice. I trace the limited presence of hope in ecological philosophy, and outline reasons why environmental hopelessness is a threat. I articulate and problematize recent environmental publications on the topic of hope, the most important worry being that current literature fails to provide the necessary psychological grounding for hopeful action. I turn to the psychology of hope to provide direction for conceptualizing hope and actualizing (...) hoped for states of affairs. If positive moral action is the goal, hope is a vital concept for underwriting ecological philosophy and a practice requiring considerably more attention. (shrink)

I focus on North America, a locale with nations financially well-situated to avoid the worst of climate change harms for the longest duration through financial buttressing (at least for a subset of the population). Environmental action is often taken when one is affected negatively in direct and concrete ways. It is therefore unfortunate that populations with the most fiscal and political power have the greatest ability to avoid the sorts of environmental harm that pragmatically necessitate an immediate and comprehensive response. (...) Within North America I focus my analysis on the population whose job it is to advance moral theory, namely practicing ethicists. I also focus on their students—those intellectually .. (shrink)

Should wilderness be understood as primarily untrammeled or primarily natural? In this paper, we examine the conceptual and philosophical roots of untrammeled and natural in the context of the 1964 Wilderness Act and show how in some situations tension can arise between them, leading to a stewardship dilemma and subsequent debate over the future conservation role of wilderness. After showing that this debate is ultimately rooted in a false dichotomy, we offer a conceptual framework that presents managers with the tools (...) necessary to shepherd the wilderness idea through the changing environmental realities of the Anthropocene, and continue to allow wilderness to be both a cornerstone and touchstone for conservation in the 21st century. (shrink)

Journal of Political Philosophy, EarlyView.

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 (...) well through practical wisdom. This involves criticizing assumptions about living well that underlie behaviors that contribute to climate change. Some might object virtue theory suffers from application problems, and an Aristotelian approach suffers even more because it does not tell the virtuous person how to negotiate her aims. In response, Aristotelian revision starts with moral perception that adds valuable content by navigating through the messiness. (shrink)

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 (...) the assumption that their efforts do not matter, and imagining creative ways to make a difference that are in their power. We scaffold our CE project in order to nurture hopeful possibilities for students by offering real-world, feasible pathways for addressing systemic problems. -/- . (shrink)

Many students feel despair when addressing systemic issues of ethical significance, such as climate change, and student despair has been exacerbated by the circumstances of the Covid-19 pandemic. This creates an unwelcoming space for authentic student engagement. To address the problem, we present an imaginary of radical hope, a pedagogical tool informed by trauma, for developing a brave space for class discussion. It is psychologically beneficial to acknowledge negative emotions, clearing the emotional space for students to engage. Therefore, we frame (...) ethics courses with an uncomfortable discussion, asking students to draw from their positionality and share their feelings of hope and despair, related to course material. In this paper, we explain the problem of despair motivating the project, describe the pedagogical and ethical support of our strategy, share the assignment, activity, and examples, and discuss takeaways. (shrink)

The debate about a new geological epoch ‘The Anthropocene’ has helped spawn ‘Age of Man Environmentalism’ (AME). According to AME, humans’ planetary impact indicates that respect for independent nature can no longer serve as a guiding value for environmentalism. Traditional goals of nature preservation and restoration are grounded in the illusory ideal of pristine nature. Humans are now fully integrated into nature and must become responsible managers of an earth we have created, governing it by our ideals. This essay repudiates (...) AME, defending traditional environmental values of naturalness and respect for nature’s autonomy. AME’s exaggeration of human influence over Earth manifests an anthropocentric narcissism blind to nature’s ongoing agency. Rather than becoming gods or parents of a nature that allegedly needs us, human flourishing requires we strengthen our commitment to humility, restraint, and respect for nature’s gifted character. Naturalness becomes increasingly valuable the rarer it becomes, even in highly humanized areas. AME’s thoroughly managed future ignores the possibility of rewilding and turning nature loose. Its promotion of non-native species and ‘novel ecosystems’ attempts to polish the image of human-impacted nature and denigrates preserved wild areas. Taking seriously humans’ massive impact on earth does not require abandoning traditional environmental values. (shrink)

Climate engineering is subject to the “playing God” critique, which charges that humans should not undertake to control nature in ways that seem to overstep the proper scope of human agency. This argument is easily discredited, and in fact the opposite—that we should “play God”—may be equally valid in some circumstances. To revive the playing God critique, I argue that it functions not on a logical but on a symbolic and emotional level to highlight nostalgia for functional dualisms in the (...) face of the bewildering problem of climate change. It also raises significant questions about the virtue of those who might engineer the climate. These two concerns point to questions about the proper role of human agency. I use the scholarship of Aldo Leopold and H. Richard Niebuhr to argue for a model of human agency based on contextual awareness and responsive, communal responsibility. I conclude with some implications of this view for decision-makers engaging the topic of climate engineering. (shrink)

Against the backdrop of the recent emergence of disturbing currents of populism in several countries, including the United States, this article argues for a conception of hope as a democratic civic virtue. In section 1, it offers a general overview of hope and sketches an initial conception of hope as a democratic civic virtue. In section 2, the stage is set for further theorizing of this conception in the present American context. Drawing on the work of Ghassan Hage, the article (...) makes the point that the United States is in the process of becoming a nation of worriers in part because of the failure of the government to distribute social hope. Section 3 fleshes out what hope as a democratic civic virtue could look like in the United States today. Section 4 concludes with brief comments about theorizing civic hope in the context of a modified pragmatism. (shrink)

The use of the term "applied ethics" to denote a particular field of moral inquiry (distinct from but related to both normative ethics and meta-ethics) is a relatively new phenomenon. The individuation of applied ethics as a special division of moral investigation gathered momentum in the 1970s and 1980s, largely as a response to early twentieth- century moral philosophy's overwhelming concentration on moral semantics and its apparent inattention to practical moral problems that arose in the wake of significant social and (...) technological transformations. The field of applied ethics is now a well established, professional domain sustained by institutional research centers, professional academic appointments, and devoted journals. As the field of applied ethics grew and developed, its contributors predominantly advocated consequentialist and deontological approaches to the problems they address; but lately a significant number of moral philosophers have begun to bring the resources of virtue ethics to bear upon the ever-evolving subject matters of applied ethics. (shrink)