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Mobilizing Hope
Mobilizing Hope
Climate Change and Global Poverty
DA R R E L M O E L L E N D O R F
1
3
Oxford University Press is a department of the University of Oxford. It furthers
the University’s objective of excellence in research, scholarship, and education
by publishing worldwide. Oxford is a registered trade mark of Oxford University
Press in the UK and certain other countries.
ISBN 978–0–19–087561–9
DOI: 10.1093/oso/9780190875619.001.0001
1 3 5 7 9 8 6 4 2
Printed by Sheridan Books, Inc., United States of America
For Daniel Callies, Eszter Kollar, Ellen Nieβ, and Merten Reglitz,
the original team
The hardest hit, as everywhere, are those who have no
choice. They live, if not in slums, in bungalows that by
tomorrow may be leaf-huts, trailers, cars, camps, or the
open air.
—Theodor W. Adorno, Minima Moralia
Preface xi
Introduction 1
3. Intergenerational Justice 54
oral Judgments and Moral Theory
M 54
Help and Do No Harm 56
Discounted Utilitarianism 65
Intergenerational Equality 68
Anti-Catastrophe 70
Musings 72
evelopment as Empowerment
D 77
The Right to Promote Sustainable Development 81
Responsibility for Mitigation 85
Solidarity in Mitigation 90
Solidarity, Justice, and Hope 95
ealistic Utopias
R 184
Valuing Nature 192
Human Development and Natural Value 199
Hope in the Anthropocene 202
Notes 205
Index 233
Preface
Most books have many aims. This one is no different. One cen-
tral aim of this book is to explain the important ways in which the
problems of climate change and global poverty are intertwined. The
intertwining that interests me is moral. If we care about poverty,
as we should, we need to be concerned about climate change. But
also, addressing climate change needs to be attentive to poverty.
Although the intertwining is moral, it exists because of complex
causal interactions, such as those between the engines of human
development and the workings of the climate system. There is no
understanding of what to do about climate change without under-
standing these.
As I first wrote this the circumstances in Zambia served as an ex-
ample. From its base at the bottom of the gorge to its upper rim, the
handsome arched wall of the Kariba Dam stands 128 meter (420
feet) high and 579 meters (1,900 feet) wide. The dam construction
was a marvel of engineering, construction, social planning, and
environmental transformation by the administrators of Northern
and Southern Rhodesia (present- day Zambia and Zimbabwe)
and Nyasaland (present-day Malawi). A feat of colonial will, the
construction required the forced relocation of more than 50,000
Batonga people living in the gorge, the stripping and burning of
the valley vegetation, and the transfer of some 6,000 elephants,
antelopes, rhinos, leopards, zebras, and assorted birds and reptiles
in an effort with the grandiose name “Operation Noah.” More than
a million cubic meters of concrete were poured, and $480 mil-
lion was spent. When the construction ended and the sluice gates
closed, the immense Lake Kariba slowly filled the gorge. After five
2 Mobilizing Hope
years, the wall holding back the mighty Zambezi River contained
the world’s largest man-made lake, extending 220 kilometers (170
miles) in length.
The dam promised electricity and modernity to the people of
the region. Power to the people, of a sort. Independence, how-
ever, would not come to Zambia for several more years. Surely a
democratic idea, power to the people is also an ideal of human
development. There is a well- established correlation between
improvements in human development and the wide dissemina-
tion of modern forms of energy, in particular electricity and clean
cooking fuels.
Massive hydroelectric projects that run roughshod over local
people and ecology are hardly commendable, but electrification
that puts an end to energy poverty is. Home electrification extends
the time during which children can do homework, facilitates the
use of computers and internet technology, allows clean cooking that
reduces respiratory illness caused by indoor pollution. Streetlights
provide a measure of safety for women and girls at night. And the
grid powers schools, hospitals, and factories.
In stressing the importance of electrification for advancing the
Russian Revolution, V.I. Lenin once quipped, “Communism is
Soviet power plus the electrification of the whole country.”1 Like
Karl Marx, Lenin looked forward to a communist era characterized
by such a high level of overall production that human prosperity
would become generalized. Abundance would render obsolete the
need to divide society into classes in order to discipline producers
to work so that a minority would be free to enjoy the social surplus.
Whatever one thinks of the possibility, or even the desirability, of
such a classless society, countries making developmental progress
in the twentieth century have repeatedly demonstrated the impor-
tance of electrification. Significant human development gains are
reliably accompanied by dramatic increases in per capita energy
consumption.
Introduction 3
Author: Iamblichus
Contributor: Porphyry
Language: English
ON
The Mysteries
OF THE
ASSYRIANS.
BY
THOMAS TAYLOR.
Second Edition.
LONDON:
BERTRAM DOBELL,
77 CHARING CROSS ROAD, W.C.
AND
REEVES AND TURNER,
5 WELLINGTON STREET, STRAND.
MDCCCXCV.
ADVERTISEMENT.
May, 1895.
INTRODUCTION.
But if we assert with certain persons, that the Gods are pure
intellects, but that dæmons, being psychical, participate of intellect;
in a still greater degree will pure intellects be incapable of being
allured, and will be unmingled with sensible natures. Supplications,
however, are foreign to the purity of intellect, and therefore are not
to be made to it. But the things which are offered [in sacred rites] are
offered as to sensitive and psychical essences.
Are, therefore, the Gods separated from dæmons, through the
former being incorporeal, but the latter corporeal? If, however, the
Gods are incorporeal alone, how will the sun and moon, and the
visible celestials, be Gods?
How, likewise, are some of the Gods beneficent, but others
malefic?
What is it that connects the Gods in the heavens that have bodies,
with the incorporeal Gods?
What is it that distinguishes dæmons from the visible and invisible
Gods, since the visible are connected with the invisible Gods?
In what do a dæmon, hero, and soul, differ from each other? Is it
in essence, or in power, or in energy?
What is the indication of a God, or angel, or archangel, or dæmon,
or a certain archon, or soul being present? For to speak boastingly,
and to exhibit a phantasm of a certain quality, is common to Gods
and dæmons, and to all the more excellent genera. So that the genus
of Gods will in no respect be better than that of dæmons.
Since the ignorance of, and deception about, divine natures is
impiety and impurity, but a scientific knowledge of the Gods is holy
and beneficial, the ignorance of things honourable and beautiful will
be darkness, but the knowledge of them will be light. And the former,
indeed, will fill men with all evils, through the want of erudition, and
through audacity; but the latter will be the cause to them of every
good. [I wish you, therefore, to unfold to me the truth respecting
these particulars.[18]]
[And, in the first place, I wish you to explain to me distinctly[19]]
what that is which is effected in divination? For we frequently obtain
a knowledge of future events through dreams, when we are asleep;
not being, at that time, in a tumultuous ecstasy, for the body is then
quiescent; but we do not apprehend what then takes place, in the
same manner as when we are awake.
But many, through enthusiasm and divine inspiration, predict
future events, and are then in so wakeful a state, as even to energize
according to sense, and yet they are not conscious of the state they
are in, or at least, not so much as they were before.
Some also of those who suffer a mental alienation, energize
enthusiastically on hearing cymbals or drums, or a certain
modulated sound, such as those who are Corybantically inspired,
those who are possessed by Sabazius, and those who are inspired by
the mother of the Gods. But some energize enthusiastically by
drinking water, as the priest of Clarius, in Colophon; others, by being
seated at the mouth of a cavern, as those who prophesy at Delphi;
and others by imbibing the vapour from water, as the prophetesses
in Branchidæ. Some also become enthusiastic by standing on
characters, as those that are filled from the intromission of spirits.
Others, who are conscious what they are doing in other respects, are
divinely inspired according to the phantastic part; some, indeed,
receiving darkness for a cooperator, others certain potions, but
others incantations and compositions: and some energize, according
to the imagination, through water; others in a wall, others in the
open air, and others in the sun, or in some other of the celestial
bodies. Some also establish the art of the investigation of futurity
through the viscera, through birds, and through the stars.
I likewise ask concerning the mode of divination, what it is, and
what the quality by which it is distinguished? All diviners, indeed,
assert, that they obtain a foreknowledge of future events through
Gods or dæmons, and that it is not possible for any others to know
that which is future, than those who are the lords of futurity. I doubt,
therefore, whether divinity is so far subservient to men, as not to be
averse to some becoming diviners from meal.
But, concerning the causes of divination, it is dubious whether a
God, an angel, or a dæmon, or some other power, is present in
manifestations, or divinations, or certain other sacred energies, as is
the case with those powers that are drawn down through you
[priests] by the necessities with which invocation is attended.
Or does the soul assert and imagine these things, and are they, as
some think, the passions of the soul, excited from small incentives?
Or is a certain mixed form of subsistence produced from our soul,
and divine inspiration externally derived?
Hence it must be said, that the soul generates the power which has
an imaginative perception of futurity, through motions of this kind,
or that the things which are adduced from matter constitute
dæmons, through the powers that are inherent in them, and
especially things adduced from the matter which is taken from
animals.
For in sleep, when we are not employed about any thing, we
sometimes obtain a knowledge of the future.
But that a passion of the soul is the cause of divination, is indicated
by this, that the senses are occupied, that fumigations are
introduced, and that invocations are employed; and likewise, that
not all men, but those that are more simple and young, are more
adapted to prediction.
The ecstasy, also, of the reasoning power is the cause of divination,
as is likewise the mania which happens in diseases, or mental
aberration, or a sober and vigilant condition, or suffusions of the
body, or the imaginations excited by diseases, or an ambiguous state
of mind, such as that which takes place between a sober condition
and ecstasy, or the imaginations artificially procured by
enchantment.