Distributive Energy Justice and the Common Good

Recently, philosophers and social scientists have shown increased interest in questions of social, global, and intergenerational distributive justice related to energy production and consumption. However, so far there have been only a few attempts to analyse questions of distributive energy justice...

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Publicado no:De Ethica
Autor principal: Melin, Anders (Author)
Tipo de documento: Recurso Electrónico Artigo
Idioma:Inglês
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Publicado em: Linköping Univ. Electronic Press [2020]
Em: De Ethica
Ano: 2020, Volume: 6, Número: 1, Páginas: 35-50
Outras palavras-chave:B Christian Theology
B Global Justice
B interspecies justice
B the common good tradition
B energy justice
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Resumo:Recently, philosophers and social scientists have shown increased interest in questions of social, global, and intergenerational distributive justice related to energy production and consumption. However, so far there have been only a few attempts to analyse questions of distributive energy justice from a religious point of view, which should be considered a lack since religions are an important basis of morality for a large part of the world’s population. In this article, I analyse issues of distributive energy justice from a Christian theological viewpoint by employing the Catholic common good tradition as a theoretical framework. First, I present and argue for a global and ecological interpretation of the Catholic common good tradition. Then I analyse the implications of such an interpretation on questions of distributive energy justice, focusing on the view of property rights within the Catholic common good tradition. I conclude that, in comparison with Nussbaum's liberal capabilities approach, the common good tradition provides stronger reasons for individuals and groups in more economically developed countries to share their resources and knowledge with individuals and groups in less economically developed countries.
ISSN:2001-8819
Obras secundárias:Enthalten in: De Ethica
Persistent identifiers:DOI: 10.3384/de-ethica.2001-8819.19062501