
Environmental Encyclopedia 3
Intergovernmental Panel on Climate Change (IPCC)
other conceptual objection to the idea of intergenerational
justice is concerned with rights. Briefly, the objection runs
as follows: future people do not (yet) exist; only actually
existing people have rights, including the right to be treated
justly; therefore future people do not have rights which we
in the present have a moral obligation to respect and protect.
Critics of this view counter that it not only rests on a too-
restrictive conception of rights and justice, but that it also
paves the way for grievous intergenerational injustices.
Several arguments can be constructed to counter the
claim that justice rests on reciprocity (and therefore applies
only to relations between contemporaries) and the claim that
future people do not have rights, including the right to be
treated justly by their predecessors. Regarding reciprocity:
since we acknowledge in ethics and recognize in law that it
is possible to treat an infant or a mentally disabled or severely
retarded person justly or unjustly, even though they are in
no position to reciprocate, it follows that the idea of justice
is not necessarily connected with reciprocity. Regarding the
claim that future people cannot be said to have rights that
require our recognition and respect: one of the more inge-
nious arguments against this view consists of modifying John
Rawls’s imaginary veil of ignorance. Rawls argues that princi-
ples of justice must not be partisan or favor particular people
but must be blind and impartial. To ensure impartiality in
arriving at principles of justice, Rawls invites us to imagine an
original position in which rational people are placed behind a
veil of ignorance wherein they are unaware of their age, race,
sex, social class, economic status, etc. Unaware of their own
particular position in society, rational people would arrive
at and agree upon impartial and universal principles of jus-
tice. To ensure that such impartiality extends across genera-
tions, one need only thicken the veil by adding the proviso
that the choosers be unaware of the generation to which
they belong. Rational people would not accept or agree to
principles under which predecessors could harm or disadvan-
tage successors.
Some critics of intergenerational justice argue in tech-
nological terms. They contend that existing people need
not restrict their consumption of scarce or
nonrenewable
resources
in order to save some portion for future genera-
tions. For, they argue, substitutes for these resources will be
discovered or devised through technological innovations and
inventions. For example, as fossil fuels become scarcer and
more expensive, new fuels—gasohol or fusion-derived nu-
clear fuel—will replace them. Thus we need never worry
about depleting any particular resource because every re-
source can be replaced by a substitute that is as cheap, clean,
and accessible as the resource it replaces. Likewise, we need
not worry about generating nuclear wastes that we do not
yet know how to store safely. Some solution is bound to be
devised sometime in the future.
760
Environmentally-minded critics of this technological
line of argument claim that it amounts to little more than
wishful thinking. Like Charles Dickens’s fictional character
Mr. Micawber, those who place their faith in technological
solutions to all environmental problems optimistically expect
that “something will turn up.” Just as Mr. Micawber’s faith
was misplaced, so too, these critics contend, is the optimism
of those who expect technology to solve all problems, present
and future. Of course such solutions may be found, but that
is a gamble and not a guarantee. To wager with the health
and well-being of future people is, environmentalists argue,
immoral.
There are of course many other issues and concerns
raised in connection with intergenerational justice. Discus-
sions among and disagreements between philosophers, econ-
omists, environmentalists, and others are by no means purely
abstract and academic. How these matters are resolved will
have a profound effect on the fate of future generations.
[Terence Ball]
R
ESOURCES
B
OOKS
Auerbach, B. E. Unto the Thousandth Generation: Conceptualizing Intergener-
ational Justice. New York: Peter Lang, 1995.
Ball, T. Transforming Political Discourse. Oxford, England: Blackwell, 1988.
Barry, B., and R. I. Sikora, eds. Obligations to Future Generations. Philadel-
phia: Temple University Press, 1978.
Barry, B. Theories of Justice. Berkeley: University of California Press, 1988.
Berry, W. The Gift of Good Land. San Francisco: North Point Press, 1981.
De-Shalit, A. Why Posterity Matters: Environmental Policies and Future
Generations. London and New York: Routledge, 1995.
Fishkin, J., and P. Laslett, eds. Justice Between Age Groups and Generations.
New Haven, CT: Yale University Press, 1991.
MacLean, D., and P. G. Brown, eds. Energy and the Future. Totawa, NJ:
Rowman & Littlefield, 1983.
Partridge, E., ed. Responsibilities to Future Generations. Buffalo, NY: Pro-
metheus Books, 1981.
Rawls, J. A Theory of Justice. Cambridge: Harvard University Press, 1971.
Wenz, P. S. Environmental Justice. Albany: State University of New York
Press, 1988.
Intergovernmental Panel on Climate
Change (IPCC)
The Intergovernmental Panel on Climate Change (IPCC)
was established in 1988 as a joint project of the
United
Nations Environment Programme
(UNEP) and the
World Meteorological Organization (WMO). The primary
mission of the IPCC is to bring together the world’s leading
experts on the earth’s climate to gather, assess, and dissemi-
nate scientific information about climate change, with a view
to informing international and national policy makers. The