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The environmental crisis, one of the great challenges of our time, tends to disenfranchise those who come after us. Arguing that as temporary inhabitants of the earth, we cannot be indifferent to future generations, this book draws on the resources of phenomenology and poststructuralism to help us conceive of moral relations in connection with human temporality. Demonstrating that moral and political normativity emerge with generational time, the time of birth and death, this book proposes two related models of intergenerational and (...) environmental justice. The first entails a form of indirect reciprocity, in which we owe future people both because of their needs and interests and because we ourselves have been the beneficiaries of peoples past; the second posits a generational taking of turns that Matthias Fritsch applies to both our institutions and our natural environment, in other words, to the earth as a whole. Offering new readings of key philosophers, and emphasizing the work of Emmanuel Levinas and Jacques Derrida in particular, Taking Turns with the Earth disrupts human-centered notions of terrestrial appropriation and sharing to give us a new continental philosophical account of future-oriented justice. (shrink)

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Argues for a closer connection between memories of injustice and promises of justice as a means to overcome violence.

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In the context of the recent proliferation of nationalisms and enemy figures, this paper agrees with the desirability of retaining some of the explanatory and motivational potential of an agonistic account of politics, but gives reasons not to accept too much of Carl Schmitt's account of citizenship. The claim as to the necessarily antagonistic exclusion of concrete others can be supported neither on its own terms nor on Derridian grounds, as Chantal Mouffe, in particular, attempts to do. I then indicate (...) that différance may nonetheless account for strong (but not necessary) tendencies toward exclusion as well as for the intrinsic contradictions of liberal universalism. (shrink)

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This paper argues that Derrida’s aporetic conclusions regarding moral and political concepts, from hospitality to democracy, can only be understood and accepted if the notion of différance and similar infrastructures are taken into account. This is because it is the infrastructures that expose and commit moral and political practices to a double and conflictual (thus aporetic) future: the conditional future that projects horizonal limits and conditions upon the relation to others, and the unconditional future without horizons of anticipation. The argument (...) thus turns against two kinds of interpretation: The first accepts normative unconditionality in ethics but misses its support by the infrastructures. The second rejects unconditionality as a normative commitment precisely because the infrastructural support for unconditionality seems to rule out that it is normatively required. In conclusion, the article thus reconsiders the relation between a quasi-transcendental argument and its normative implications, suggesting that Derrida avoids the naturalistic fallacy. (shrink)

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Seeking to contribute to the recent emergence of critical phenomenology by clarifying the relation between ontology and ethics, this article offers a new account of the sources of normativity in the context of Heidegger’s critique of technological enframing (Gestell) and Derrida’s political philosophy. I distinguish three levels of normativity in Heidegger and show how moving between the levels permits the critical deployment of the affirmation (Zusage) in response to being’s address. On this view, not only are humans constitutively claimed by (...) being, but the claim calls for its express hearing and critical elaboration. I then show how Derrida reconceives Heidegger’s normativity by developing a notion of double affirmation that communicates with key concepts from his moral-political work, such as the gift, the advance, and friendship. I conclude by indicating what double affirmation entails for critique today. (shrink)

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Responding to Derrida's Death Penalty Seminar of 1999–2000 and its interpretation by Michael Naas, in this paper I argue that Derrida's deconstruction of the theologico-political concept of the sovereign right over life and death in view of abolishing capital punishment should be understood in terms of the unconditional renunciation of sovereignty that dominates Derrida's later political writings, Rogues (2005) in particular. My reading takes seriously what I call the functional need for a “theological” moment in sovereignty beyond a merely historicist (...) or genealogical interpretation of the European monotheistic heritage. Further, I ask how Derrida can follow through on his goal of developing the allegedly first principled philosophical stance against capital punishment. To this end, I assemble some ingredients of this complex but “unconditional” abolitionism, one that doubts our comprehension of and active relation to death to the point of questioning the commonsense distinctions among murder, suicide, and legal putting to death. I conclude that, for Derrida, letting another die of hunger or AIDS may be understood as a form of a death sentence, so that a deconstructive abolitionism leaves no room for the development of a good conscience. (shrink)

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Time has often been understood as either linear or cyclical, sometimes in Eurocentric ways that enclose Indigenous peoples in natural cycles with little or no historical development. This article explores an alternative to the line and the circle. In the context of environmental destruction, Indigenous scholars have suggested that traditional Indigenous accounts of spiraling time, from the Anishinaabe and Māori to the Aztecs and Muskoke, better connect nature with human history as well as more appropriately link human generations, including ancestors (...) and descendants. Exploring its connection with the hermeneutic circle and other notions, I will propose the spiral as indeed a promising way to grasp these important connections. In conclusion, I will discuss the question of whether Indigenous spiral ontologies can be proposed for all of humanity beyond knowledge extractivism. (shrink)

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To respond to the charge of context-insensitivity, discourse ethics distinguishes justification discourses, which only require that we consider what is equally good for all, and subsequent application discourses, in which the perspective of concrete others must be adopted. This article argues that, despite its pragmatic attractiveness, the separation of justification and application neglects the co-constitutive role that applicability plays for the meaning of normativity. Norms that do not, in a machine-like fashion, produce their cases, cannot already contain their appropriateness to (...) the cases that nonetheless alone justify the existence of norms in th first place. The higher-order norm of appropriateness that enters normativity with th dependence on applications is one that remains implicit, and impossible to determine in advance. Thus, the justification of a norm is always incomplete for conceptual and not merely empirical reasons, as fallibilism typically has it. (shrink)

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A collection bringing together a wide-varietyof world-renowned scholars on the import of Derrida's philosophy with respectto the current environmental crisis, our ecological relationships to 'nature'and the earth, our responsibilities with respect to climate change, pollution, and nuclear destruction, and the ethics and politics at stake in responding tothese crises.

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This chapter develops an eco-deconstructive account of normativity in relation to well-known but divergent accounts of the emergence of ‘value’ in nature. Value has been argued to emerge with the individual capacity for suffering, with individual self-valuing, or with holistic ecological entities (species, eco-systems, etc.), these three often being seen as at odds with one another. I argue that an entity can become individualized, and thus acquire individual ‘value,’ only in on-going confrontations with other beings and the wider environment. Each (...) living being can be seen as valuing its own life, then, only in response to a vulnerable exposure to its environment that it cannot just claim as its own: its self-affirmation necessarily affirms others and its environment. In this way, the three sources are interconnected in an aporetic matrix of ecological normativities. (shrink)

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This chapter offers an overview of the serious challenges with which democracies must contend in the face of increasing climate destabilization and menacing environmental breakdown. After a brief introduction, the second section will discuss various accounts of what democracyDemocracy is or should be, from liberal and republican to deliberative and radical, and briefly indicate which difficulties these accounts face. The third section diagnoses democracy’s climate-related weaknesses. As a global and long-term intergenerational problem that is connected to deeply entrenched economic fossil (...) fuel infrastructure, climate change challenges national and usually short-termist democratic governments to consider noncitizens (especially the global poor, nonhuman beings, and future generations) as well as safeguard the basic safety of the populace and secure constitutionally guaranteed rights of citizens. The fourth and fifth sections provide an overview of the many remedies found in the literature, including eco-authoritarian proposals for less democracy, which some authors either recommend or predict and fear. Section “More Democracy” discusses a host of proposals for more democracy, from expansion to previous noncitizens and deeper citizen participation, including climate disobedience, to institutional reforms, especially regarding future people. The chapter ends with suggestions for how climate change might force democracies to adapt, including the alternative between eco-fascism and eco-socialism that some see as a likely prospect. (shrink)

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While it is generally accepted that deconstruction’s principal target is the “metaphysics of presence” and thus a presentist conception of time and being, it is less well known that Derrida connected the deconstruction of presence to an idea of justice that is from the beginning intergenerational, that is, concerned with the dead and the unborn. The first section of this paper re-inscribes the idea of “my life” or “our life” in Derrida’s concept of life as “living-on” to show that justice (...) arises with a disjointed time that began before me and is already in the process of outstripping my life toward a future without me. In the second section, I sketch a concept of indirect intergenerational reciprocity in conversation with Derrida as well as with extant work on reciprocity in normative theory and economics. While Derrida’s ideas can be operationalized and fleshed out with the help of this other literature, the disjointed time pertaining to living-on permits new responses to some common objections to intergenerational reciprocity. (shrink)

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In response to the claim that democracies are inherently short-termist, this article argues for a new way to understand them as being committed to future generations. If taking turns among rulers and ruled is a normative idea inherent to the concept of democracy, then such turn-taking commits democrats to a fair turn with future generations.

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Religion -- Metaphilosophy -- Marxism -- Global justice -- Nationalism.

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Whether deconstruction is relevant to environmental philosophy, and if so, in what ways and with what transformations, has been subject to considerable debate in recent years. I will begin by discussing some reservations regarding deconstruction’s relevance to environmental thought, and argue that they stem from an older misreading of Derrida’s work in particular as hostile to the natural sciences, and as a cultural textualism of relevance only to the interiority of a traditional canon, but unable to reach the materiality of (...) the outside environment. This attempt at refutation will permit a better understanding of the deconstructive argument for what has been called an ‘originary environmentality’ of life. On this basis, I seek to argue that deconstruction tends to be most promising to environmental questions when it shows responses to the call, not primarily for a new ethics, but for far-ranging analyses of our conception of politics. The reason for this lies in the overall deconstructive goal of exposing political and legal sovereignty, including its modern democratic understanding, to what I will elaborate as contextual or environmental finitude. (shrink)

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This article offers a response to massive environmental destabilization by linking the promising accounts of intergenerational justice as turn-taking with the proposals for a geokinetic view of earth and the idea of a second Copernican revolution. The argument will proceed in four steps. First, I suggest that recent proposals calling on us to respond to the Anthropocene by ‘being geologically human’, that is, by situating lived human time in geological time, should be supplemented by generational time, and thus, by the (...) ethics of human generations following one another. To conceptualize intergenerational justice, I review the proposals for human generations taking turns with the earth. I then suggest that, however, the earth is not an external, exchangeable object of turn-taking (as e.g. a bicycle would be). Rather than being an object that we may choose to use or not, earth is constitutive of generations being able to come about and take turns in the first place. In this constitutive sense, earth also takes turns with us. To further specify this idea, I discuss the so-called ‘second Copernican revolution’, according to which the earth not only moves around the sun, but is internally on the move, its geokinetic processes co-constituting human generations. If the argument goes through, the environmental crises in our very midst should be understood as demanding a reconceptualization of time as always already intergenerational and space as counter-Copernican. (shrink)

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This book explores the contributions of East Asian traditions, particularly Buddhism and (Euro)Daoism, to environmental philosophy. It critically examines the conceptions of human responsibility toward nature and across time presented within these traditions as well as in European philosophy. The volume rethinks human relationships to the natural world by focusing on three main themes: Daoist and Eurodaoist perspectives on nature, human responsibility toward nature, and Buddhist perspectives on life and nature. By way of discussing East Asian traditions and European thinkers, (...) this collection reveals that the impact of humanity on the environment is shaped not only by distinctive modes of economic production, but also by cultural beliefs and practices. Representing a unique constellation of environmental and intercultural philosophy, the contributions present systematic approaches to the global need for cultivating environmental responsibility across cultures and generations to address the political, ethical, and aesthetic challenges arising from humanity’s transformative impact on the natural world. (shrink)

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The primary objective of this anthology is to make intergenerational justice an issue for intercultural philosophy, and, conversely, to allow the latter to enrich the former. In times of large-scale environmental destabilization, fair- ness between generations is an urgent issue of justice across time, but it is also a global issue of justice across geographical and nation-state borders. This means that the future generations envisioned by the currently living also cross these borders. Thus, different philosophical cultures and traditions of thought (...) should converse to re ect on what is fair to future people. In the remainder of this introduction, we will detail these claims and give an overview of the volume’s chapters. (shrink)

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Joseph Heath's Communicative Action and Rational Choice may be read as a critical commentary upon Habermas's critical social theory, but it may also be read as merely using the latter as “scaffolding” for the presentation of Heath's own version of critical theory. In what follows, I will focus on the second option and thus largely ignore the exegetical question to what extent Heath provides a fair reading of Habermas. This does not mean, however, that I will not make comparative judgements. (...) On the contrary, my overall claim will be that Heath's new critical theory is more functionalist, and. partly as a result, less critical than Habermas's. Since lack of space does not permit me to argue this in accordance with the standards of detail that Heath's own book generally observes, my procedure may be justified by the attempt to provoke a clarificatory response from Heath. (shrink)

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The notions of sustainability that are most widely accepted, domestically and internationally, are underwritten not only by duties to contemporaries, but also, and crucially, by responsibilities to non-overlapping generations. The point of this chapter is to argue that intergenerational dependence suggests that such responsibility is grounded in a form of reciprocity that is often called indirect: A gives to B but B gives ‘back’ to C. On this view, a current generation takes responsibility for the well-being of future generations because (...) it is indebted to previous generations. In conversation with economic and philosophical literature, including so-called care ethics, I develop the basic idea further toward a concept I call asymmetrical intergenerational reciprocity. This concept connects reciprocity with altruistic concerns and with asymmetrical responsibility for the next generation. The basic point is that, as opposed to construing reciprocity as mutual advantage, asymmetrical reciprocity demands the return of benefits to a previously uninvolved third party, and thus invites the combination with an other-regarding concern for the well-being of this third party, future people in this case. (shrink)

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One of the major political problems the world faces at the moment of its so-called globalization concerns the possibilities of maintaining, transforming, and expanding democracy. Globalization, as the extension of neo-liberal markets, the formation of multi-national, non-democratic economic powers, and the ubiquitous use of teletechnologies, threatens the modus vivendi of older democracies in ways that call for the reinvention of an old idea. Inasmuch as teletechnical globalization transforms space and time so as to put into question their very presence, and (...) inasmuch as deconstruction has always sought to rethink the constitution as well as deconstitution of the metaphysics of presence, I will here examine the concept of democracy that Jacques Derrida developed over the last few years of his life. (shrink)

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This paper addresses the question of what discourse ethics might have to contribute to increasingly urgent issues in intergenerational justice. Discourse ethics and deliberative democracy are often accused of neglecting the issue, or, even worse, of an inherently presentist bias that disregards future generations. The few forays into the topic mostly seek to extend to future people the “all affected principle” according to which only those norms are just to which all affected can rationally consent. However, this strategy conflicts with (...) core commitments of discursive ethics, as it renders agreement hypothetical and discursive participation virtual. I will attempt a supplementary route toward a connection between discourse ethics and intergenerational justice. Discourse ethics must be concerned, in what Habermas calls the symbolic reproduction of the lifeworld, with the emergence of rational minds capable of assessing reasons for proposed norms and policies, and such emergence is an intrinsically intergenerational affair. Symbolic reproduction links overlapping and non-overlapping generations in what has been elaborated as a chain-of-concern model, which I show to be linked to forms of indirect reciprocity among more than two parties. I conclude by discussing some consequences of this model for the all affected principle when viewed as specifically applied to future generations. (shrink)

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This article offers a response to massive environmental destabilization by linking the promising accounts of intergenerational justice as turn-taking with the proposals for a geokinetic view of earth and the idea of a second Copernican revolution. The argument will proceed in four steps. First, I suggest that recent proposals calling on us to respond to the Anthropocene by ‘being geologically human’, that is, by situating lived human time in geological time, should be supplemented by generational time, and thus, by the (...) ethics of human generations following one another. To conceptualize intergenerational justice, I review the proposals for human generations taking turns with the earth. I then suggest that, however, the earth is not an external, exchangeable object of turn-taking (as e.g. a bicycle would be). Rather than being an object that we may choose to use or not, earth is constitutive of generations being able to come about and take turns in the first place. In this constitutive sense, earth also takes turns with us. To further specify this idea, I discuss the so-called ‘second Copernican revolution’, according to which the earth not only moves around the sun, but is internally on the move, its geokinetic processes co-constituting human generations. If the argument goes through, the environmental crises in our very midst should be understood as demanding a reconceptualization of time as always already intergenerational and space as counter-Copernican. (shrink)

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In the context of current environmental crises, which threaten to seriously harm living conditions for future generations, liberal-capitalist democracies have been accused of inherent short-termism, that is, of favouring the currently living at the expense of mid- to long-term sustainability. I will review some of the reasons for this short-termism as well as proposals as to how best to represent future people in today’s democratic decision-making. I will then present some ideas of my own as to how to reconceive the (...) idea of democracy and the responsibilities of citizenship in the face of increasing obligations to sustain both the environment and democratic institutions for future people. I argue that taking turns between governing and governed is a key dimension of democracy, and that it implies in-principle consent to others governing after my turn, including future generations. Thus, future people must be better represented than they generally are today, in particular when democratic institutions find themselves squeezed between an overburdened environment in which they are embedded, and a fast-paced and short-termist globalizing economy. (shrink)

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This paper draws out what Derrida’s work—in particular as concerns law, democracy, and intergenerational justice in the context of the European heritage—can contribute to constitutionalism and the legal relation to future people, at the national level and the supranational one of the European Union. The first section outlines some of Derrida’s contributions to legal scholarship and European identity, and then, in the following two sections, argue for two main points. First, Derrida can help us understand the much-discussed double bind of (...) the constitutional relation to future people as merely an instance of a more general aporia. The double bind consists in the fact that the constitutional promise to safeguard future freedom also limits and binds future people. I will show how this aporia results from the temporal structure of the constitutional founding of law. Accordingly, the double bind cannot be resolved, either conceptually or in constitutional practice, but only be negotiated with greater awareness. Second, the same aporia of time entails that future generations are already implicated in the founding and re-founding of law here and now. Because the present moment is constitutively related to the past and the future, the meaning of a constitutional founding can become legible only from the future. Hence, the present generation, whose unity is never given, cannot but draw an advance credit on the future whose cooperation it anticipates. As a result, the political promise of Europe depends on its relation to its geographical, but also to its temporal others. (shrink)

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The article considers the relationships among three arguments that purport to establish the intrinsically contradictory or paradoxical nature of the modern project aiming at the equal consideration of all. The claim that the inevitable historical insertion of universal-egalitarian norms leads to always particular and untransparent interpretations of grammatically universal norms may be combined with the claim that the logic of determination of political communities tends to generate exclusions. The combination of these two claims lends specific force to the third argument (...) according to which equal consideration perpetually requires the non-egalitarian project of understanding individuals on their own terms. Hence, taking off from a recent debate between Christoph Menke and Jürgen Habermas, I argue that the former is right to diagnose an aporetic self-reflection in egalitarian universalism, while agreeing with the latter about the indispensability of deliberative democratic frameworks for the defence of both egalitarian and non-egalitarian norms. Key Words: Theodor Adorno • deliberative democracy • Jacques Derrida • egalitarianism • equality • Jürgen Habermas • Christoph Menke • singularity • universalism. (shrink)

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This chapter looks at Daoism from Heidegger’s perspective, seeing what use he makes of “way” and “dao” in reference to the critical understanding of what he calls technology. As I am not a scholar of Daoism, my goal is not to contribute to our understanding of Daoism; nor am I doing what I think is standard work in “comparative philosophy.” My goal is more focused: I am interested in the conceptual work carried out for Heidegger by the notion of dao, (...) of way in the sense of the non-enduring “mother of heaven and earth” in accounting for the normative source of his critique of technological modernity. (shrink)

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This paper proposes a concept of justice for future people that is mindful of Indigenous critiques of the so-called »Anthropocene«. I first review these critiques, which suggest that motivating pro-futural care by dreading an impending climate crisis tends to betray a privileged, often settler-colonial perspective. The beneficiaries of colonialism now have the »luxury« of viewing the environmental crisis as one that lies mostly in the future, while many Indigenous communities have been living with such a crisis for a long time. (...) I then review various Indigenous accounts of intergenerational relations, in which I find the wide-spread claim that present generations owe to descendants because they received gifts from ancestors as well as the land. I elaborate this view as what I call asymmetrical reciprocity among generations. The final section argues that this view can help to demarginalize the future: above all, by disallowing a linear view of time according to which a focus on the future permits the neglect of the past. Hence, climate ethics and intergenerational justice must face the history of colonialism. (shrink)

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This book draws on a spectrum of philosophical cultures to provide new perspectives on environmental ethics and intergenerational justice.

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Demonstrates the fertility of the phenomenological tradition of philosophy for intergenerational justice and climate ethics.--In the face of the current environmental crisis, relations with future people—overlapping generations and more distant ones—have moved to the top of political and scholarly agendas. The anthology proposed here seeks to demonstrate the enormous fertility of philosophical phenomenology in accounting for relations among different generations. This is due to phenomenology’s rich reflections on the role of time in the constitution of the social-historical world and its (...) relation to the environment. The volume will boast 11 chapters from different authors across the spectrum of phenomenological currents and subfields, from Husserl and Heidegger to Jonas, Merleau-Ponty and Levinas. A connecting thread will be the relations among mortality, natality, and generativity in connecting as well as separating generations. Authors will reflect on the social-ontological and normative significance of these connections, paying particular attention to political and environmental obligations to people living in the future. (shrink)

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This paper responds to five critics (Eva Buddeberg, Scott Marratto, Michael Naas, Janna Thompson, and Jason Wirth) and their commentaries on my Taking Turns with the Earth. Phenomenology, Deconstruction, and Intergenerational Justice (Stanford University Press, 2018). In relation to the book’s argument, my response seeks to clarify and elaborate the role of indigenous philosophies; the meaning and value of the concept of earth; the ontology-ethics interface and the emergence of normativity with birth and death; the practical feasibility and motivational force (...) of the book’s proposals for conceptualizing justice for future generations, namely asymmetrical reciprocity and taking turns; and the role of democratic institutions for justice between generations in view of the global capitalist economy. (shrink)

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In the face of the ever-growing effect the actions of the present may have upon future people, most conspicuously around climate change, democracy has been accused, with good justification, of a presentist bias: of systemically favouring the presently living. By contrast, this paper will argue that the intimate relation, both quasi-ontological and normative, that Derrida's work establishes between temporality and justice insists upon another, more future-regarding aspect of democracy. We can get at this aspect by arguing for two consequences of (...) the deconstructive affirmation of sur-vivre, of the alterity of death in life. Firstly, justice is not first of all justice for the living, but intergenerational from the start. This is so because no generation coincides with itself; rather, it dies and is reborn at every moment, and so – and this is the second consequence – consists in taking turns. Affirming life as living-on means affirming that it involves exchanging life's stations, as the young become the old, and the unborn become the dead. In this sense, the justice of living-on, I will argue, shares an essential feature with democracy, whose principle of exchanging the rulers with the ruled led Derrida to characterize it in terms of the wheel. Democracy consists in the principled assent to power changing hands, a switchover life demands of every generation at every turn. This assent further requires an acceptance of the gift of inheritance without which no life can survive. But as the gift can also never be fully acknowledged or appropriated, it must be passed on to the indefinite, unknown future, in a turning that is the time of life. (shrink)

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