Reflecting the normative significance of specific features of intergenerational relations this chapter investigates the justice claims of future people vis-à-vis currently living people. It discusses sufficientarian and egalitarian conceptions of justice, and argues that a sufficientarian approach is appropriate in the intergenerational context. This conclusion is based, first, on the argument that by relying on a threshold conception of harm we can solve the non-identity problem and that there are good reasons to specify the relevant threshold in sufficientarian terms. Second, it is based upon an examination of reasons given for a sufficientarian understanding of global justice. These reasons are shown to speak even more strongly for a sufficientarian understanding of intergenerational justice.
The emission of greenhouse gases causes climate change. Therefore, many support a global cap on emissions. How then should the emissions allowed under this cap be distributed? We first show that above average past emissions cannot be used to justify a right to above average current emissions. We then sketch three basic principles of distributive justice (egalitarianism, prioritarianism, and sufficientarianism) and argue, first, that prioritarian standards are the most plausible and, second, that they speak in favour of giving people of developing countries higher emission rights than people of industrialised countries. In order to support this point it has to be shown, inter alia, in what ways the higher past emissions of industrialised countries are relevant for today’s distribution of emission rights.
Precautionary Principles are often said to be appropriate for decision-making in contexts of uncertainty such as climate policy. Contexts of uncertainty are contrasted to contexts of risk depending on whether we have probabilities or not. Against this view, I argue that the risk-uncertainty distinction is practically irrelevant. I start by noting that the history of the distinction between risk and uncertainty is more varied than is sometimes assumed. In order to examine the distinction, I unpack the idea of having probabilities, in particular by distinguishing three interpretations of probability: objective, epistemic, and subjective probability. I then claim that if we are concerned with whether we have probabilities at all-regardless of how low their epistemic credentials are-then we almost always have probabilities for policy-making. The reason is that subjective and epistemic probability are the relevant interpretations of probability and we almost always have subjective and epistemic probabilities. In contrast, if we are only concerned with probabilities that have sufficiently high epistemic credentials, then we obviously do not always have probabilities. Climate policy, for example, would then be a case of decision-making under uncertainty. But, so I argue, we should not dismiss probabilities with low epistemic credentials. Rather, when they are the best available probabilities our decision principles should make use of them. And, since they are almost always available, the risk-uncertainty distinction remains irrelevant.
scite is a Brooklyn-based organization that helps researchers better discover and understand research articles through Smart Citations–citations that display the context of the citation and describe whether the article provides supporting or contrasting evidence. scite is used by students and researchers from around the world and is funded in part by the National Science Foundation and the National Institute on Drug Abuse of the National Institutes of Health.