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气候变化危机呼吁学者们超越学科偏见。其中一个偏见包括伦理学严格的个体主义特征。我们惯于在道德主体与其行为的破坏性结果之间建立因果关系。但对于气候变化而言,将权利侵犯(或造成生态破坏)与个体行为者的特定行为或失职联系起来是不容易的。本文提出应将气候变化理解成一种道德破坏。但是,道德主体无法直接看到他们在人为气候变化最终结果中的影响。即便看到了,在无法确定他人也能同时改变行为的情况下,也不保证个人行为就能解决问题。那么,我们又应当如何针对时空中远近的人们阐述气候责任?本文主张对责任应从合作方面进行重新构思。从这种意义上讲,个体若仅仅由于他们未能合作来避免损害,那就应当对损害他人负有责任。对个体而言,合作关乎更多的是义务而非权利,但从根本上讲,与培育新生态规范一道,它关系到在家庭和公共领域培养新的生态习惯(气候或生态美德)。
The climate change crisis calls for academics to transcend academic bias. One of the biases includes the strict ethos’s individualistic characteristics. We are used to establishing a causal link between the moral subject and the destructive consequences of his actions. But for climate change it is not easy to relate rights violations (or cause ecological damage) to specific behaviors or omissions of individual actors. This paper suggests that climate change should be understood as a moral hazard. However, moral agents can not directly see their impact on the final outcome of anthropogenic climate change. Even if it is seen, there is no guarantee that the individual’s behavior will solve the problem without being able to confirm that others can change their behavior at the same time. So, how should we explain the climate responsibility to the people in the space and time? This paper argues that the responsibility should be reconsidered from the cooperation aspect. In this sense, individuals should be held responsible for damaging others simply because they failed to cooperate. For the individual, cooperation is more about obligations than rights, but fundamentally, along with fostering new ecological norms, it relates to the cultivation of new ecological habits (climate or ecological virtues) in the family and in the public sphere.