I see a lot of individual action when it comes to environmental questions really as a form of politics as a way of communicating with political leaders, much in the same way that acts of civil disobedience during the civil rights' movement were really acts of political communication, trying to get laws changed rather than based on the thought that the individual action would really change the practices of segregation.

[This approach] displays the characteristic philosophical lust to vanquish the skeptic by arguing him out of his skepticism, without appeal to moral and political considerations or to the facts of everyday life. [...] But more often than not, if you give the skeptic everything he wants, then he will be successful in repulsing your attacks and terrorizing your position.

A great deal of our math, science, philosophy, and everyday behavior presupposes that stability and equilibria are the "default" states, and everything else involves some "perturbation." This is a mental model, a conceptual frame, a tacit belief, a presupposition - whatever you want to call it.

What most forms of Consequentialism cannot do is require us to act in such a way as to make the world worse, yet many of the objections to Consequentialism purport to show that Consequentialism requires us to make the world a stinking, bloody mess. The ubiquity of these kinds of arguments shows you just how unseriously many of the critics take Consequentialism.

In the face of the collective action problems that are at the heart of the environmental crisis, consequentialists should seek to inculcate the "green virtues" which includes the virtue of cooperativeness. This would not bring about the best possible world but it would set us on the path of making it better.

Increasingly both environmentalists and animal ethicists recognize the enormous destruction caused by animal agriculture.

Progressive Consequentialsm requires us to make the world better but we are under no obligation to bring about the best possible world.