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Integrating Justice and Fairness as ...

Sweetland, Lauren.

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Integrating Justice and Fairness as a Resolution to Indigenous Environmental Harm.

Record Type:	Electronic resources : Monograph/item
Title/Author:	Integrating Justice and Fairness as a Resolution to Indigenous Environmental Harm./
Author:	Sweetland, Lauren.
Description:	77 p.
Notes:	Source: Masters Abstracts International, Volume: 52-06.
Contained By:	Masters Abstracts International52-06(E).
Subject:	Philosophy. -
Online resource:	http://pqdd.sinica.edu.tw/twdaoapp/servlet/advanced?query=1555981
ISBN:	9781303895197

Integrating Justice and Fairness as a Resolution to Indigenous Environmental Harm.
Sweetland, Lauren.

Integrating Justice and Fairness as a Resolution to Indigenous Environmental Harm. - 77 p.

Source: Masters Abstracts International, Volume: 52-06.

Thesis (M.A.)--Arizona State University, 2014.

This item must not be sold to any third party vendors.

Principles of climate mitigation in environmental ethics often draw on either considerations of fairness and forward-looking concerns, or on justice and backward-looking concerns. That is, according to some theorists, considerations of the current distribution of climate benefits and burdens are foremost, while others take repairing historic wrongs as paramount. Some theorists integrate considerations of fairness and justice to formulate hybrid climate principles. Such an integrative approach is promising particularly in the context of environmental harm to indigenous subsistence peoples, who are among those suffering the most from climate change. I argue that existing integrative climate principles tend not to sufficiently emphasize considerations of backward-looking justice. This is a problem for indigenous peoples seeking reparations for environmental harm and violations of their human rights. Specifically, indigenous people in the Arctic suffer a cultural harm from climate change as they lose their land, and their way of life, to erosion, cementing their status as climate refugees. I argue that the current climate situation facing Native Arctic people is unfair according to Rawls' second principle of justice. In addition, the situation is unjust as indigenous people suffer from emissions by others and few attempts are made for reparations. Thus, Rawlsian fairness combined with reparative justice provide a befitting theoretical framework. I conclude that an acceptable climate principle will adequately integrate considerations of both fairness and justice, both forward-looking and backward-looking considerations.

ISBN: 9781303895197Subjects--Topical Terms:

516511
Philosophy.

Integrating Justice and Fairness as a Resolution to Indigenous Environmental Harm.
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245 1 0 $a Integrating Justice and Fairness as a Resolution to Indigenous Environmental Harm.
300 $a 77 p.
500 $a Source: Masters Abstracts International, Volume: 52-06.
500 $a Adviser: Elizabeth Brake.
502 $a Thesis (M.A.)--Arizona State University, 2014.
506 $a This item must not be sold to any third party vendors.
520 $a Principles of climate mitigation in environmental ethics often draw on either considerations of fairness and forward-looking concerns, or on justice and backward-looking concerns. That is, according to some theorists, considerations of the current distribution of climate benefits and burdens are foremost, while others take repairing historic wrongs as paramount. Some theorists integrate considerations of fairness and justice to formulate hybrid climate principles. Such an integrative approach is promising particularly in the context of environmental harm to indigenous subsistence peoples, who are among those suffering the most from climate change. I argue that existing integrative climate principles tend not to sufficiently emphasize considerations of backward-looking justice. This is a problem for indigenous peoples seeking reparations for environmental harm and violations of their human rights. Specifically, indigenous people in the Arctic suffer a cultural harm from climate change as they lose their land, and their way of life, to erosion, cementing their status as climate refugees. I argue that the current climate situation facing Native Arctic people is unfair according to Rawls' second principle of justice. In addition, the situation is unjust as indigenous people suffer from emissions by others and few attempts are made for reparations. Thus, Rawlsian fairness combined with reparative justice provide a befitting theoretical framework. I conclude that an acceptable climate principle will adequately integrate considerations of both fairness and justice, both forward-looking and backward-looking considerations.
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