As Gardiner explains, we simply cannot act in a straightforward manner because the complexities surrounding climate change cloud our moral perceptions, and our institutions are incapable of channeling collective moral outrage into inspired action.
According to the political theorist Leslie Thiele, environmental challenges are ethical issues insofar as they call on us to extend moral consideration across space (to the poor and less fortunate who live “downstream"), time (to future generations), and species (to the living world beyond humans).
Gardiner says that we lack the intellectual tools to properly understand climate change. Scholars in multiple disciplines, but especially in the humanities (and ethicists in particular), have yet to articulate compelling models of climate change that allow moral sensitivity, compassion, transnational and transgenerational care, and other forms of ethical concern to rise to the surface and provide guidance for meaningful and effective climate action.
He is right: describing and coming to terms with a problem is a first step toward finding a solution. But his optimism is hard to embrace. This is because Gardiner’s moral exercises are all in the service of solving climate change. Gardiner’s faith is that if we can unshackle the moral imagination and its attendant power—by unpacking and ultimately ameliorating the global, intergenerational, and theoretical constraints—humanity may be able to address climate change (or at least it will have a better shot at doing so). I am not so sure.
To me, the moral dimension of climate change is less about instrumentality—that is, harnessing moral energy in the service of climate protection—and more about the deepening of our humanity when we reflect on climate injustices and act according to our deepest moral sensitivities independent of outcomes.
讀完：April 3, 2018 at 01:08AM｜來源：URL