The potential upscaling of carbon dioxide removal (CDR) technologies to meet states’ net-zero targets may enable individuals to remove emissions by purchasing carbon removal certificates. In this paper, I argue for two concepts of individual responsibility to capture the moral responsibility of individuals to remove carbon dioxide from the atmosphere through CDR technologies. The first is that of liability, a direct responsibility to remove carbon in order to minimize one’s carbon footprint. The second is a shared political responsibility to remove (...) carbon that individuals have by virtue of being part of weak collectives responsible for mitigating climate change or by virtue of participating in structures that contribute to climate change. I argue that the concept of shared political responsibility can be used to determine how CDR technologies should or should not be implemented. Finally, I discuss how these two responsibilities are related. (shrink)

Fundamental problems of environmental sustainability, including climate change and fisheries management, require collective action on a scale that transcends the political and cultural boundaries of the nation-state. Rational, self-interested neoclassical economic theories of human behavior predict tragedy in the absence of third party enforcement of agreements and practical difficulties that prevent privatization. Evolutionary biology offers a theory of cooperation, but more often than not in a context of discrimination against other groups. That is, in-group boundaries are necessarily defined by those (...) excluded as members of out-groups. However, in some settings human’s exhibit behavior that is inconsistent with both rational economic and group driven cooperation of evolutionary biological theory. This paper reports the results of a non-cooperative game-theoretic exercise that models a tragedy of the commons problem in which groups of players may advance their own positions only at the expense of other groups. Students enrolled from multiple universities and assigned to different multi-university identity groups participated in experiments that repeatedly resulted in cooperative outcomes despite intergroup conflicts and expressions of group identity. We offer three possible explanations: students were cooperative because they were in an academic setting; students may have viewed their instructors as the out-group; or the emergence of a small number of influential, ethical leaders is sufficient to ensure cooperation amongst the larger groups. From our data and analysis, we draw out lessons that may help to inform approaches for institutional design and policy negotiations, particularly in climate change management. (shrink)

The wicked problems that constitute sustainability require students to learn a different set of ethical skills than is ordinarily required by professional ethics. The focus for sustainability ethics must be redirected towards: (1) reasoning rather than rules, and (2) groups rather than individuals. This need for a different skill set presents several pedagogical challenges to traditional programs of ethics education that emphasize abstraction and reflection at the expense of experimentation and experience. This paper describes a novel pedagogy of sustainability ethics (...) that is based on noncooperative, game-theoretic problems that cause students to confront two salient questions: “What are my obligations to others?” and “What am I willing to risk in my own well-being to meet those obligations?” In comparison to traditional professional ethics education, the game-based pedagogy moves the learning experience from: passive to active, apathetic to emotionally invested, narratively closed to experimentally open, and from predictable to surprising. In the context of game play, where players must make decisions that can adversely impact classmates, students typically discover a significant gap between their moral aspirations and their moral actions. When the games are delivered sequentially as part of a full course in Sustainability Ethics, students may experience a moral identity crisis as they reflect upon the incongruity of their self-understanding and their behavior. Repeated play allows students to reconcile this discrepancy through group deliberation that coordinates individual decisions to achieve collective outcomes. It is our experience that students gradually progress through increased levels of group tacit knowledge as they encounter increasingly complex game situations. (shrink)

I am grateful to all the respondents to ‘How harmful are the average American's greenhouse gas emissions?’. Their comments were individually and collectively very rich. Since there is...

Although actions of individuals do contribute to climate change, the question whether or not they, too, are morally obligated to reduce the GHG emissions in their responsibility has not yet been addressed sufficiently. First, I discuss prominent objections to such a duty. I argue that whether individuals ought to reduce their emissions depends on whether or not they exceed their fair share of emission rights. In a next step I discuss several proposals for establishing fair shares and also take practical (...) considerations into account. I conclude that individuals should not always be obliged to reduce their emissions to what is their fair share for they may depend on carbon-intensive structures. Instead, they have a Kantian imperfect duty to reduce their emissions ‘as far as can reasonably be demanded of them’. In addition, they should press governments to introduce proper regulation. At the end, I further specify both duties. (shrink)