Abstract

The climate crisis is an enormous challenge for contemporary societies. Yet, public discussions on it often lead to anger, mocking, denial and other defensive behaviours, one prominent example of which is the reception met by the climate advocate Greta Thunberg. The paper approaches this curious phenomenon via shame. It argues that the very idea of anthropogenic climate change invites feelings of human failure and thereby may also entice shame. The notion of “climate shame” is introduced and distinguished from “climate guilt”. Whereas climate guilt prioritises the flourishing of the environment and is focused on actions and morality, climate shame is concerned with human identity and selfhood. The paper then explores whether shame is a morally destructive or constructive emotion. Making use of both psychological and philosophical literature on shame, it argues that although shame faces many challenges that question its usefulness in moral pedagogy, these challenges can be met with “moral maturity”—moreover, following a utilitarian approach, the overall benefits of climate shame can justify its costs to individuals. My argument is that climate shame holds the potential of being a highly effective moral psychological method of persuasion, capable of inviting wholesale critical reflection on current, environmentally damaging practices and cultivation of more virtuous ways of co-existing with the rest of the natural world and other species.

Highlights

  • Shame is a difficult emotion in various ways

  • Since shame has been linked to social approval rather than morality, does climate shame not mean that, for the ashamed, ethical concerns regarding the environment remain irrelevant? In other words: is climate shame a harmful or a productive emotion when it comes to morality? Does it help us to recognise environmental values and adjust our actions for instance by making us significantly lessen climate emissions, consumerism, meat-eating, and other factors, which are currently threatening the survival of a multitude of species?

  • Applied to everyday environmental ethics, this would mean that climate guilt can feed the eagerness to take action on behalf of nonhuman nature and change those practices that cause harm, whilst climate shame leads to anguished defensiveness—something that at least some of the insults hurled at Thunberg appear to attest to

Read more

Summary

Page 2 of 23

Thunberg has explicitly shamed the powers to be, most famously in her 2019 speech at the UN, where she told the world leaders: “You are failing us” and “How dare you”.4 She has implicitly caused shame in ordinary individuals over their environmentally questionable practices, for instance by making public her decision not to fly. The paper seeks to highlight how climate shame places most pressure on those with most social, political and economic power In addressing these issues, it makes use of both psychological and philosophical research on shame and applies it to everyday, de facto environmental ethics (how we in practice value and treat the nonhuman world).. Whilst guilt remains other-directed and is concerned with

Page 4 of 23
Page 6 of 23
Page 8 of 23
Page 10 of 23
Page 12 of 23
Page 14 of 23
Page 16 of 23
Page 18 of 23
Page 20 of 23
Conclusion
Page 22 of 23
Full Text
Published version (Free)

Talk to us

Join us for a 30 min session where you can share your feedback and ask us any queries you have

Schedule a call