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"Gardiner, Stephen Mark"
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Why geoengineering is not a ‘global public good’, and why it is ethically misleading to frame it as one
In early policy work, climate engineering is often described as a global public good. This paper argues that the paradigm example of geoengineering—stratospheric sulfate injection (hereafter ‘SSI’)—does not fit the canonical technical definition of a global public good, and that more relaxed versions are unhelpful. More importantly, it claims that, regardless of the technicalities, the public good framing is seriously misleading, in part because it arbitrarily marginalizes ethical concerns. Both points suggest that more clarity is needed about the aims of geoengineering policy—and especially governance—and that this requires special attention to ethics.
Journal Article
Climate ethics : essential readings
This collection gathers seminal papers from the emerging area of ethics and climate change. It should be of broad interest to those concerned with global justice, environmental science and policy, and the future of humanity.
eBook
The Real Tragedy of the Commons
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. Gardiner argues for two claims. First, Hardin's arguments are deeply flawed. Second, much of Hardin's pessimism is justified.
Journal Article
Environmental Midwifery and the Need for an Ethics of the Transition: A Quick Riff on the Future of Environmental Ethics
Gardiner discusses several issues about environmental ethics and education, including the corresponding need for a transitional ethics. He opines that the main task of an ethics for the transition lies somewhere between grand theory and pragmatism. Moreover, what people are hoping for is a way to transform serious environmental concern into social change. However, they want this transformation to be responsive to, reflective of, and integrated with wider values. Sensing that modern life has significant vices, but also major virtues, they wish to see environmental ethics synthesize their concerns in new and creative ways. In summary, like a Socratic midwife, they want environmental philosophy to help them to articulate the way forward.
Journal Article
The Haskins Society Journal 21
Embracing disciplinary approaches ranging from the archaeological to the historical, the sociological to the literary, this collection offers new insights into key texts and interpretive problems in the history of England and the continent between the eighth and thirteenth centuries. Topics range from Bede's use and revision of the anonymous Life of St Cuthbert and the redeployment of patristic texts in later continental and Anglo-Saxon ascetic and hagiographical texts, to Robert Curthose's interaction with the Norman episcopate and the revival of Roman legal studies, to the dynamics of aristocratic friendship in the Anglo-Norman realm, and much more. The volume also includes two methodologically rich studies of vital aspects of the historical landscape of medieval England: rivers and forests. William North teaches in the Department of History, Carleton College. Contributors: Richard Allen, Uta-Renate Blumenthal, Ruth Harwood Cline, Thomas Cramer, Mark Gardiner, C. Stephen Jaeger, David A.E. Pelteret, Sally Shockro, Rebecca Slitt, Timothy Smit
eBook
Agent-centered eudaimonism and the virtues: Some groundwork for a neoaristotelian metaphysics of morals
The dissertation puts forwards the theoretical foundations for an alternative to the traditional egoist interpretation of eudaimonism, the ethical theory associated with ancient Greek philosophers such as Aristotle. The first section builds a case for looking for such an alternative by arguing that the connection between egoism and eudaimonism posited by the traditional view is more complex than usually thought, and so requires more defense than usually thought. The second section suggests a way of generating a nonegoistic account. Characteristic claims the eudaimonist makes about there being a single ultimate end to human action make sense if they are understood in light of what I call our `basic metaphysical position'. This position constitutes the framework within which action occurs for us, and generates rational constraints on the kinds of action we should perform. In particular, it captures a sense in which our position is fundamentally agent-centered. The final section discusses a dilemma faced by this agent-centered eudaimonism which makes its requirements seem excessively demanding. It is suggested that one way to overcome this dilemma emerges from a new reading of Aristotle's theory of the virtues. This strengthens the eudaimonist credentials of agent-centered eudaimonism.
Dissertation