I think the challenge of climate change in particular is the challenge for us to create and produce new norms for a new kind of world. And that's why I think as important as the issue of climate change is, it's even more important than it seems because if we can't evolve very quickly, new norms to deal with issues like climate change, we're not going to be able to survive in the kind of world we've created. So I think, really, the whole nature of democracy, of governance, of global community and of solving the kinds of problems of the 21st Century are really at stake.
If I drive my car to the store, those carbon molecules that are emitted actually get into the atmosphere circulation systems and affect climate in a global basis. This is shocking, this is amazing! No one in the 18th Century would have believed that anything like this were at all possible and I don't think we have, as part of our common sense, morality, norms and values that are really responsive to those kinds of issues, to the kind of power that we now are able to exert over the future and over people who live very far from us.
I think when it comes to climate change, the single most important thing in the world is for the United States' Congress to pass an effective bill that will put a price in carbon because if it starts costing something to emit carbon, this will provide an incentive, people do act on the basis to some extent of economic incentives to emit fewer greenhouse gases.
The only way major change in environmental policy is going to happen, the only way, is if there is a very strong, very active popular movement that demands it and such a movement would be unparalleled because it would be a popular movement that says, "Raise our taxes so that we change our behavior."
Much of the point of individual action is really to communicate with other people and with political leaders and to demonstrate to them that we are willing to live lives which are less dependent on fossil fuels and we'll show you that now by changing our individual life to some extent but we want you to take action, political leaders, so that we aren't living in a society in which we're dependent on poisoning the future in order to maintain present lifestyles.
I see a lot of individual action when it comes to environmental questions really as a form of politics as a way of communicating with political leaders, much in the same way that acts of civil disobedience during the civil rights' movement were really acts of political communication, trying to get laws changed rather than based on the thought that the individual action would really change the practices of segregation.
If you're interested in doing something about climate change as we all should be, all of us who care about future people and creatures that will inhabit this world. Then buying a Prius is a good thing but an even better thing would be to be on the streets demanding urgent action from the United States' Congress.
Philosophy isn't reading Emmanuel Kant. Philosophy is about thinking hard about what the right thing to do is in a situation and approaching that kind of question in an open-minded and open-hearted way, receptive to a broad range of considerations and interests of other people and other things.
The millennium development goals are important, both morally and economically, because much of the world's population maybe is as much as a third of the world's population hasn't yet reached the level of economic development where we begin to get a dissociation from people's economic status and their reports about personal happiness. So we really do need to do much more and much more effectively in order to give everyone the kind of basis for which they can have good vibes.
Philosophy is not a body of knowledge to impart to someone, that's why reading philosophy books isn't always the best way of learning philosophy. Philosophy is really more the process of rational engagement, rational reflection with a diversity of views and ideas and opinions and trying to sort of reason your way through to a more reflective position. I think if you look at it that way, philosophizing is to some extent some small way a part of almost everyone's lives although they don't recognize it as such and a lot of people are embarrassed about it.
None of us are rational economic men as we're supposed to be portrayed in economic theory where mixes of passions, of desires, of moral principles, of self-deception, of altruism, of concern of others, of concerns for ourselves and an interest in our bank accounts. And social policies have to be responsive to the complexity of who we are as people or else, like the war on drugs, they're simply going to fail.
If you look at the works psychologists have done about individual reports of wellbeing, what happens is that if you're poor, you are not happy. But once you achieve a certain level of material satisfaction then income has very little correlation with people's reported states of happiness, things like climate matter more, things like the culture of the country in which you're raised matter more and so the things really, let's face it, like individual temperament matter more than these things.
I must say that in my own mind, I think what's important is for us, as a society, to radically reduce the consumption of meat. This is more important than some fraction of us become moral saints and become vegetarians so it would be much better if we would reduce meat consumption by three quarters of each of us as an individuals would only eat one-quarter as much meat as we do now then that half of the population should become vegetarian. We should see this as a collective challenge rather than an issue about individual, moral period.
I think the mother of all arguments against eating meat now is the climate change argument. Methane is a much more powerful greenhouse gas than carbon dioxide and when we eat meat we wipe away many of the good things that we do when we try to create greener and more sustainable practices in the rest of our lives. So if you add the concern for climate change with other concerns that were there. I think the case for vegetarianism is pretty overwhelming.
I think, questions about what it means to respect nature become very important because just as in human society, for example, part of what it is for me to live a good life as a human being in a human society is to have respect for others around me. Now, that respect, to some extent, can be thought of as being grounded in the rights and interest of others but it also has to do with the stance that I take in the world and what it is that provides meaning and significance in my own life and I think there are similar ideas of respect for nature that apply as well.
Well, one measure of a good life, I think, is to be engaged in projects that one thinks are meaningful and worthwhile. So I would put the emphasis of a good life on activity, on the walk rather than the destination, and I think that most of the things that any of us do that are really valuable and really important are projects that we really shouldn't expect to be completed in our lifetime because if they could completed in our lifetime, they probably wouldn't be so important that we should devote our lives to them.
There'll come a time when airplanes are much more efficient when it comes to producing lower levels of greenhouse gas emissions, there'll come a time when we'll be able to offset those emissions much more effectively than we do now. But alas at the moment, flying airplanes is really one of the least defensible things that we do and it's one of the things that I indulge in quite frequently, alas.
The problem is that for almost any feature of humanity that you can name, whether it's the ability to suffer, whether it's the capacity to reason, whether it's having lives that can go better or worse, there are at least some other non-human animals that have all of these features as well. So to exclude non-human animals from the range of moral concern but to include all humans, just seems morally arbitrary.
People talk about the idea of special relationships, that is, the morality only really binds people who stand in some kind of contractual relationship with each other but in fact if you take that seriously as a criteria of when we have a moral relationship then it's hard to see why we would have moral obligations to strangers for example or people who live across the sea from us but yet, every decent person believes that we do.
On my reading of history people who want to bring us the best are usually the people we ought to be afraid of.
Our differences should not be exaggerated.
In much of the world today there are no more chilling words than "I'm from the United States and I'm here to help you."
Since for me moral demands necessarily flow from human psychology, I don't think we can be obliged to do something that we are not motivated in any way to do. In other words, I'm an "internalist" about morality.
People and countries have done an enormous amount of damage in their attempts to bring about the best possible world. Communism is an obvious example. But so is British imperialism, which was not grubby self-interest all the way down, but at least in part a sincere attempt on the part of people who felt they were superior to other people to magnanimously improve the lot of their inferiors.
In trying to develop an impartial, expansive ethic we are trying to get ethical systems to do something which they did not evolve in order to do. This doesn't mean that it can't be done or that we shouldn't try to expand the reach of our ethical frameworks, only that there are reasons to be skeptical about its success.
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