A philosopher and a scientist propose that sustainability can be understood as living well together without diminishing opportunity to live well in the future. Most people acknowledge the profound importance of sustainability, but few can define it. We are ethically bound to live sustainably for the sake of future generations, but what does that mean? In this book Randall Curren, a philosopher, and Ellen Metzger, a scientist, clarify normative aspects of sustainability. Combining their perspectives, they propose that sustainability can be understood as the art of living well together without diminishing opportunity to live well in the future. Curren and Metzger lay out the nature and value of sustainability, survey the problems, catalog the obstacles, and identify the kind of efforts needed to overcome them. They formulate an ethic of sustainability with lessons for government, organizations, and individuals, and illustrate key ideas with three case studies. Curren and Metzger put intergenerational justice at the heart of sustainability; discuss the need for fair (as opposed to coercive) terms of cooperation to create norms, institutions, and practices conducive to sustainability; formulate a framework for a fundamental ethic of sustainability derived from core components of common morality; and emphasize the importance of sustainability education. The three illustrative case studies focus on the management of energy, water, and food systems, examining the 2010 Gulf of Mexico oil spill, Australia's National Water Management System, and patterns of food production in the Mekong region of Southeast Asia.

A serious and controversial work in which the authors contribute essays from opposite points of view on utilitarian assumptions, arguments and ideals.

“In the heart of this world, the Lord of life, who loves us so much, is always present. He does not abandon us, he does not leave us alone, for he has united himself definitively to our earth, and his love constantly impels us to find new ways forward. Praise be to him!” – Pope Francis, Laudato Si’ In his second encyclical, Laudato Si’: On the Care of Our Common Home, Pope Francis draws all Christians into a dialogue with every person on the planet about our common home. We as human beings are united by the concern for our planet, and every living thing that dwells on it, especially the poorest and most vulnerable. Pope Francis’ letter joins the body of the Church’s social and moral teaching, draws on the best scientific research, providing the foundation for “the ethical and spiritual itinerary that follows.” Laudato Si’ outlines: The current state of our “common home” The Gospel message as seen through creation The human causes of the ecological crisis Ecology and the common good Pope Francis’ call to action for each of us Our Sunday Visitor has included discussion questions, making it perfect for individual or group study, leading all Catholics and Christians into a deeper understanding of the importance of this teaching.

This book discusses imaginary future generations and how current decision-making will influence those future generations. Markets and democracies focus on the present and therefore tend to make us forget that we are living in the present, with ancestors preceding and descendants succeeding us. Markets are excellent devices to equate supply and demand in the short term, but not for allocating resources between current and future generations, since future generations do not exist yet. Democracy is also not “applicable” for future generations, since citizens vote for candidates who will serve members of their, i.e., the current, generation. In order to overcome these shortcomings, the authors discusses imaginary future generations and future ministries in the context of current decision-making in fields such as the environment, urban management, forestry, water management, and finance. The idea of imaginary future generations comes from the Native American Iroquois, who had strong norms that compelled them to incorporate the interests of people seven generations ahead when making decisions.

The things we do today may make life worse for future generations. But why should we care what happens to people who won't be born until after all of us are gone? Some philosophers have treated this as a question about our moral responsibilities, and have argued that we have duties of beneficence to promote the well-being of our descendants. Rather than focusing exclusively on issues of moral responsibility, Samuel Scheffler considers the broader question of why and how future generations matter to us. Although we lack a developed set of ideas about the value of human continuity, we are more invested in the fate of our descendants than we may realize. Implicit in our existing values and attachments are a variety of powerful reasons for wanting the chain of human generations to persist into the indefinite future under conditions conducive to human flourishing. This has implications for the way we think about problems like climate change. And it means that some of our strongest reasons for caring about the future of humanity depend not on our moral duty to promote the good but rather on our existing evaluative attachments and on our conservative disposition to preserve and sustain the things that we value. This form of conservatism supports rather than inhibits a concern for future generations, and it is an important component of the complex stance we take toward the temporal dimension of our lives.

Identifies the common vulnerabilities of the voiceless and demonstrates how the law can evolve to protect their interests more effectively.