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  1. (1 other version)Ethics, Public Policy, and Global Warming.Dale Jamieson - 1992 - Science, Technology and Human Values 17 (2):139-153.
    There are many uncertainties concerning climate change, but a rough international consensus has emerged that a doubling of atmospheric carbon dioxide from its pre-industrial baseline is likely to lead to a 2.5 degree centigrade increase in the earth's mean surface temperature by the middle of the next century. Such a warming would have diverse impacts on human activities and would likely be catastrophic for many plants and nonhuman animals. The author's contention is that the problems engendered by the possibility of (...)
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  • The Real Tragedy of the Commons.Stephen M. Gardiner - 2001 - Philosophy and Public Affairs 30 (4):387-416.
    In two celebrated and widely-anthologized articles, as well as several books, the biologist Garrett Hardin claims (a) that the world population problem has a certain structure – it is a tragedy of the commons - and, (b) that, given this structure, the only tenable solutions involve either coercion or immense human suffering. In this paper, I shall argue for two claims. First, Hardin’s arguments are deeply flawed. The population problem as he conceives it does not have the structure of a (...)
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  • It's Not My Fault: Global Warming and Individual Moral Obligations.Walter Sinnott-Armstrong - 2005 - In Walter Sinnott-Armstrong & Richard B. Howarth (eds.), Perspectives on Climate Change. Elsevier. pp. 221–253.
    A survey of various candidates shows that there is no defensible moral principle that shows that individuals have an obligation to reduce their greenhouse gas emissions.
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  • Subsistence Emissions and Luxury Emissions.Henry Shue - 1993 - Law and Policy 15 (1):39–59.
    In order to decide whether a comprehensive treaty covering all greenhouse gases is the best next step after UNCED, one needs to distinguish among the four questions about the international justice of such international arrangements: (1) What is a fair allocation of the costs of preventing the global warming that is still avoidable?; (2) What is a fair allocation of the costs of coping with the social consequences of the global warming that will not in fact be avoided?; (3) What (...)
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  • (1 other version)The Deep Ecological Movement.Arne Naess - 1986 - Philosophical Inquiry 8 (1-2):10-31.
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  • A Kantian Look at Climate Change.Casey Rentmeester - 2010 - Essays in Philosophy 11 (1):76-86.
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  • Beautiful Action. Its Function in the Ecological Crisis.Arne Naess - 1993 - Environmental Values 2 (1):67 - 71.
    The distinction made by Kant between 'moral' and 'beautiful' actions is relevant to efforts to counteract the current ecological crisis. Actions proceeding from inclination may be politically more effective than those depending on a sense of duty. Education could help by fostering love and respect for life.
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  • Merchants of Doubt: How a Handful of Scientists Obscured the Truth on Issues From Tobacco Smoke to Global Warming.Naomi Oreskes & Erik M. Conway - 2010 - Bloomsbury Press.
    The U.S. scientific community has long led the world in research on such areas as public health, environmental science, and issues affecting quality of life. These scientists have produced landmark studies on the dangers of DDT, tobacco smoke, acid rain, and global warming. But at the same time, a small yet potent subset of this community leads the world in vehement denial of these dangers. -/- Merchants of Doubt tells the story of how a loose-knit group of high-level scientists and (...)
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  • How Harmful Are the Average American's Greenhouse Gas Emissions?John Nolt - 2011 - Ethics, Policy and Environment 14 (1):3-10.
    It has sometimes been claimed (usually without evidence) that the harm caused by an individual's participation in a greenhouse-gas-intensive economy is negligible. Using data from several contemporary sources, this paper attempts to estimate the harm done by an average American. This estimate is crude, and further refinements are surely needed. But the upshot is that the average American is responsible, through his/her greenhouse gas emissions, for the suffering and/or deaths of one or two future people.
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  • (1 other version)The shallow and the deep, long-range ecology movement. A summary.Arne Naess - 1973 - Inquiry: An Interdisciplinary Journal of Philosophy 16 (1-4):95 – 100.
    Ecologically responsible policies are concerned only in part with pollution and resource depletion. There are deeper concerns which touch upon principles of diversity, complexity, autonomy, decentralization, symbiosis, egalitarianism, and classlessness.
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  • (1 other version)Moral considerability and universal consideration.Thomas H. Birch - 1993 - Environmental Ethics 15 (4):313-332.
    One of the central, abiding, and unresolved questions in environmental ethics has focused on the criterion for moral considerability or practical respect. In this essay, I call that question itself into question and argue that the search for this criterion should be abandoned because (1) it presupposes the ethical legitimacy of the Western project of planetary domination, (2) the philosophical methods that are andshould be used to address the question properly involve giving consideration in a root sense to everything, (3) (...)
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  • What is it like to be a bodhisattva? Moral phenomenology in íåntideva's bodhicaryåvatåra.Jay Garfield - unknown
    Bodhicaryåvatåra was composed by the Buddhist monk scholar Íåntideva at Nalandå University in India sometime during the 8th Century CE. It stands as one the great classics of world philosophy and of Buddhist literature, and is enormously influential in Tibet, where it is regarded as the principal source for the ethical thought of Mahåyåna Buddhism. The title is variously translated, most often as A Guide to the Bodhisattva’s Way of Life or Engaging in the Bodhisattva Deeds, translations that follow the (...)
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  • (1 other version)The Deep Ecological Movement.Arne Naess - 1986 - Philosophical Inquiry 8 (1-2):10-31.
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  • The Pure Intergenerational Problem.Stephen M. Gardiner - 2003 - The Monist 86 (3):481-500.
    The distant future poses a severe moral problem, the nature and extent of which has not yet been adequately appreciated. This paper offers a brief, initial account of this problem and its main features. It also argues (1) that the problem is the main concern of distinctively intergenerational ethics, and (2) that it occurs both in a pure, long-term form manifest across human history and global populations, and also in degenerate forms which apply to shorter time periods and to social (...)
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  • The world of concrete contents.Arne Naess - 1985 - Inquiry: An Interdisciplinary Journal of Philosophy 28 (1-4):417 – 428.
    An attempt is made to find a coherent verbal expression of the intuition that reality is a manifold of more or less comprehensive wholes (gestalts), all discernible in terms of qualities. Quantitative natural science is thought to describe abstract structures of reality, not contents. The qualities are neither subjective nor objective, they belong to concrete contents with structures comprising at least three abstract relata: object, subject, and medium. Their status is that of entia rationis, not content of reality. Recent developments (...)
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  • A state of mind like water: Ecosophy T and the buddhist traditions.Deane Curtin - 1996 - Inquiry: An Interdisciplinary Journal of Philosophy 39 (2):239 – 253.
    Arne Naess has come under many influences, most notably Gandhi and Spinoza. The Buddhist influence on his work, though less pervasive, provides the most direct account of key deep ecological concepts such as Self?realization and intrinsic value. I read Ecosophy T as a rigorously phenomenological branch of Deep Ecology. like early Buddhism, Naess responds to the human suffering that causes environmental destruction by challenging us to return to the reality of lived experience. This Buddhist reading clarifies, but it also complicates. (...)
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  • (1 other version)Ethics, Public policy, and global warming.D. Jamieson - 1992 - Global Bioethics 5 (1):31-42.
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  • Climate Change and Individual Responsibility.Avram Hiller - 2011 - The Monist 94 (3):349-368.
    Several philosophers claim that the greenhouse gas emissions from actions like a Sunday drive are so miniscule that they will make no difference whatsoever with regard to anthropogenic global climate change (AGCC) and its expected harms. This paper argues that this claim of individual causal inefficacy is false. First, if AGCC is not reducible at least in part to ordinary actions, then the cause would have to be a metaphysically odd emergent entity. Second, a plausible (dis-)utility calculation reveals that such (...)
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  • Arne Naess and the Task of Gestalt Ontology.Christian Diehm - 2006 - Environmental Ethics 28 (1):21-35.
    While much of Arne Naess’s ecosophy underscores the importance of understanding one’s ecological Self, his analyses of gestaltism are significant in that they center less on questions of the self than on questions of nature and what is other-than-human. Rather than the realization of a more expansive Self, gestalt ontology calls for a “gestalt shift” in our thinking about nature, one that allows for its intrinsic value to emerge clearly. Taking such a gestalt shift as a central task enables Naess (...)
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  • The Limited Neutrality of Typologies of Systems: A Reply to Gullvåg.Arne Naess - 1977 - Inquiry: An Interdisciplinary Journal of Philosophy 20:67.
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  • The nature of Buddhist ethics.Damien Keown - 1992 - New York: St. Martin's Press.
    In this book the author considers data from both early and later schools of Buddhism in an attempt to provide an overall characterization of the structure of Buddhist ethics. The importance of ethics in the Buddha's teachings is widely acknowledged, but the pursuit of ethical ideals has up to now been widely held to be secondary to the attainment of knowledge. Drawing on the Aristotelian tradition of ethics the author argues against this intellectualization of Buddhism and in favour of a (...)
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  • Reflections about total views.Arne Naess - 1964 - Philosophy and Phenomenological Research 25 (1):16-29.
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  • Spinoza and the Deep Ecology Movement.Arne Naess - 1992 - Eburon.
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