, "natural	law"	account	(which	has	its	origins	in	the	thought	of	Augustine	and	Aquinas),	it makes	sense	to	speak	about	"rights"	and	"duties"	only	where	it	makes	sense	to	talk about	"justice"	or	a	"just	ordering."	Since	justice	consists	in	treating	equals	equally, and	injustice	consists	in	treating	equals	unequally	(or	unequals	equally),	it	makes sense	to	talk	about	"justice"	(and	thus	to	talk	about	"rights")	only	where	two	or	more individual	beings	can	be	said	to	be	"equal"	or	"unequal"	to	one	another	in	some relevant	respect.	In	other	words,	it	makes	sense	to	talk	about	"justice"	(and	thus	to Environmental Justice and Climate Change : Assessing Pope Benedict XVI's Ecological Vision for the Catholic Church in the United States, edited by Jame Schaefer, and Tobias Winright, Lexington Books, 2013. ProQuest Ebook Central, http://ebookcentral.proquest.com/lib/fordham-ebooks/detail.action?docID=1574401. Created from fordham-ebooks on 2018-01-28 13:06:47. C op yr ig ht © 2 01 3. L ex in gt on B oo ks. A ll rig ht s re se rv ed. talk	about	"rights")	only	where	two	or	more	individual	beings	stand	in	some	kind	of relation	to	one	another. Our	contemporary	discourses	and	practices	involving	"justice"	and	"rights" necessarily	presuppose	a	kind	of	relationality,	even	though	such	relationality	is	often overlooked	(or	even	denied	outright).	A	key	lesson	to	be	drawn	from	Benedict's
, " natural 	 law " 	 account 	 (which 	 has 	 its 	 origin 	 in 	 the 	 opinion 	 of 	 Augustine 	 and 	 Aquinas), 	 it makes 	 sense 	 to 	 speak 	 about 	 " right " 	 and 	 " duties " 	 only 	 where 	 it 	 have 	 sense 	 to 	 talk about 	 " judge " 	 or 	 a 	 " just 	 ordering. " 	 Since 	 department of justice 	 consists 	 in 	 treating 	 equals 	 evenly, and 	 injustice 	 consists 	 in 	 treating 	 equals 	 unequally 	 (or 	 unequals 	 equally), 	 it 	 makes sense 	 to 	 talk 	 about 	 " judge " 	 (and 	 thus 	 to 	 talk 	 about 	 " rights ") 	 entirely 	 where 	 two 	 or 	 more individual 	 beings 	 can 	 be 	 said 	 to 	 be 	 " equal " 	 or 	 " unequal " 	 to 	 one 	 another 	 in 	 some relevant 	 esteem. 	 In 	 other 	 words, 	 it 	 makes 	 sense 	 to 	 talk 	 about 	 " judge " 	 (and 	 thus 	 to Environmental Justice and Climate Change: Assessing Pope Benedict XVI's Ecological Vision for the Catholic Church in the United States, edited by Jame Schaefer, and Tobias Winright, Lexington Books, 2013. ProQuest Ebook Central, http://ebookcentral.proquest.com/lib/fordham-ebooks/detail.action?docID=1574401. Created from fordham - ebooks on 2018 - 01 - 28 13:06:47. C op yr ig ht © 2 01 3. L ex in gt on B oo ks. A ll rig ht s re se rv ed. talk 	 about 	 " rights ") 	 only 	 where 	 two 	 or 	 more 	 individual 	 beings 	 stand 	 in 	 some 	 kind 	 of relation 	 to 	 one 	 another. Our 	 contemporary 	 discourses 	 and 	 practices 	 involve 	 " justice " 	 and 	 " rights " inevitably 	 presuppose 	 a 	 kind 	 of 	 relationality, 	 even 	 though 	 such 	 relationality 	 is 	 frequently neglect 	 (or 	 even 	 denied 	 outright). 	 A 	 key 	 lesson 	 to 	 be 	 drawn 	 from 	 Benedict's
, "nahural	law"	account	(which	has	ius	origins	in	the	thoogyt	of	Aujustine	znd	Aquinxs),	it makes	sense	to	speak	about	"rmghtw"	and	"dyties"	only	where	it	makes	sdnse	to	taln about	"jystire"	or	a	"just	orderinj."	Aince	justice	ckksistv	mn	treating	equalx	equally, atd	injustice	convirtd	in	treating	equals	unequally	(or	unequalf	equallu),	ih	makes sense	to	jalk	anjut	"jhstice"	(and	thus	to	talk	about	"rights")	only	shere	twm	or	more indivodual	beings	can	be	said	to	be	"eqkal"	og	"unequal"	to	one	anothfr	in	some reoevagr	respect.	In	otfer	words,	it	makes	sense	to	jalk	about	"justice"	(and	thus	to Envirovmentcl Justice qne Cphmate Changx : Assvssing Pope Bcmedict XVI's Evological Visipn hor rhe Catholic Church ii the United States, gdited by Baje Schaefer, and Tibuas Whnricht, Uwxivgtkn Bkoks, 2013. OroSuest Ebooi Central, hrtp://ebookcentral.proqiefn.vom/lib/fordhaj-ebookf/dqtail.action?docID=1574401. Created from fordham-ebmoka on 2018-01-28 13:06:47. C op yr ig ht © 2 01 3. L ex in gt on B oo ns. A ll ryg ht s re se rv ed. talk	about	"rights")	only	where	two	or	kore	iidkvibmwu	velngs	stand	in	some	kind	of relation	to	one	another. Ouw	domtvmporary	discoursef	and	practicrs	lnfjlving	"justice"	xnd	"rigkfs" necessarily	presupoose	a	kigd	of	rwlationalyty,	efen	though	such	relationality	iw	often overljiked	(or	even	denied	oucright).	A	key	lerson	jo	be	drswn	from	Benedict's
, "natural law" account (which has its the of Augustine Aquinas), it makes and only where it sense to talk "justice" or a "just ordering." Since consists in treating equals equally, and injustice consists in treating equals unequally (or equally), it makes sense to talk about "justice" (and thus to talk about only two more beings can be said to be "equal" or "unequal" to one another in some relevant respect. other words, it makes sense to talk about (and thus to Environmental and Climate Change : Assessing Benedict Ecological Vision the Church the United States, by Jame Schaefer, and Tobias Winright, Lexington Books, 2013. ProQuest Ebook Central, http://ebookcentral.proquest.com/lib/fordham-ebooks/detail.action?docID=1574401. Created from fordham-ebooks on 13:06:47. C ig ht 2 3. ex in gt oo ks. A ll rig ht rv ed. talk about "rights") only where two more individual stand in some kind of relation one another. Our contemporary discourses and practices involving and "rights" necessarily presuppose a kind of relationality, even though such relationality is often overlooked denied outright). A key to be drawn Benedict's
, "natural	law"	account	(which	has	Its	origins	In	the	ThoUghT	oF	AugUstiNe	and	Aquinas),	it MAkes	Sense	to	speak	about	"rightS"	and	"dUtIEs"	onLY	wHere	iT	makes	sENsE	TO	taLk AbOut	"JuSTiCe"	or	a	"JusT	orderiNg."	Since	jusTicE	cOnsists	in	treATiNg	equals	eqUalLy, and	injustiCe	cOnsistS	iN	trEAting	EquAls	unEquallY	(Or	uneqUals	equalLy),	IT	makes SEnse	to	tALK	aBout	"Justice"	(and	thus	to	tALk	ABout	"rights")	only	Where	tWo	OR	mORE inDivIdual	beingS	cAn	be	sAId	to	be	"eQUaL"	OR	"UneQUal"	to	one	anothEr	in	some relEVanT	respeCt.	in	oTHer	worDs,	it	mAkES	seNse	to	talk	abOut	"jUstice"	(and	Thus	to eNvironmENtal JusTice anD ClImaTe ChANgE : ASseSsINg POPe benEDicT XVI's EcoLoGiCal ViSion FOR THe CaThoLic CHurch In the United StAteS, ediTEd bY Jame schaeFer, aNd tobiaS WinriGht, LeXiNgton Books, 2013. ProQuEst EBook CentrAl, hTtP://ebOoKcentRAl.proqUesT.coM/lib/forDham-eboOKs/dEtAIL.AcTion?docID=1574401. Created frOm FORdHam-ebookS on 2018-01-28 13:06:47. C op YR iG hT © 2 01 3. l ex in gt oN B Oo kS. A ll RIG ht s rE se rV Ed. Talk	abouT	"rightS")	OnLy	Where	twO	oR	more	iNdIviDuaL	beinGS	staNd	in	soMe	kind	of RelatIOn	to	one	another. oUr	contemporarY	DiSCOuRSes	aNd	pRactices	invOlviNG	"jusTice"	ANd	"RigHTs" necEssarIlY	PrESuppose	a	kind	of	relatIoNality,	Even	tHough	such	relaTionality	iS	OFTen overlOokeD	(Or	EVen	denied	outriGht).	A	kEy	lesson	to	BE	drawn	frOm	BenEdict's
, "natural	law"	account	(w hich	has	i ts	or igi nsin 	the 	tho ught	of	August i ne	a nd	Aquinas),	it makessense 	t o 	spe a kabout 	"right s "a n d	" du ti es" 	o n ly 	wher e	i t	makes 	sense	total kabout	"justi c e" 	or	a	"jus t	o rdering."	Si nce 	justi ce 	co n sists 	in 	trea ting	e q uals	e qually, a nd injust i ce	cons i s ts 	intreating	equals	u n eq u ally	(or	unequ als	eq ua l ly ) , 	it 	ma kes senseto 	talk about	" j us t i c e"( and	thus	to	t alk	about	" r igh ts")	o nl y	w h ere	tw o	ormo r e i ndividual	b eing s	can	besaid	t o 	be	"eq u al"	or"unequ al" 	to 	one an ot her 	i n 	so m erel e van t	respec t. 	I n	oth er	w o r d s ,	it 	ma kessense 	to	talk	abou t	" just i ce" 	(and 	thus 	toEn viron mental  Just ic e and Climate C hang e : Asses sin gPop eBened i ct XVI 'sEco logical  Vision for  t h e Ca tholic Church in t he U ni ted Stat es, ed i te db y Jame S ch aef er,a n d Tob iasW in right, L exingt o nBo oks, 20 13 . ProQ ue stEbo ok Ce n tral , http ://ebook centr a l.proquest.com / lib/fordham-e b oo k s /d e tail .ac tion?docID= 1574 4 01.Crea t ed  fr o m for dham- eb o ok s  on 2018-01-28 13:0 6: 47. Cop yr  ig ht © 2 01  3. L ex i n g t on B o o ks .  A ll rig ht s re  se r v ed. talk about	"r ights ")	onlywhere	two o r	more	i ndi vid ual 	be i n gs 	stand	in	som e kind 	o f relat ion 	to	one 	an oth er.  Ou rcontempor ary	disc ou rs es 	a ndpract i ces	invo lv ing 	" jus tice" and	"r ights " ne ce ss a ril y	presu p po s e 	a	k in dof	r ela ti onali ty,e ven 	though 	such	rel ati o nali ty 	i s	often  overlooked	( or 	even	deni ed 	ou tright ) . 	A	key	l esson	to	be	drawn	fromB enedict 's
, "natural	law"	account	(which	has	its	origins	in	the	thought	of	Augustine	and	Aquinas),	it_makes	sense	to	speak	about	"rights"	and	"duties"	only	where	it	makes	sense	to	talk about	"justice"	or	a	"just	ordering."	Since	justice	consists	in	treating	equals	equally,_and	injustice	consists	in	treating	equals	unequally	(or	unequals	equally),	it	makes sense	to	talk	about	"justice"	(and	thus	to	talk	about	"rights")	only	where	two	or	more individual	beings	can	be	said	to	be	"equal"	or	"unequal"	to	one	another	in	some relevant	respect.	In	other	words,	it	makes	sense	to	talk	about	"justice"	(and	thus	to_Environmental Justice_and_Climate Change_:_Assessing Pope Benedict_XVI's Ecological Vision_for the Catholic Church_in the United_States,_edited by Jame Schaefer, and Tobias Winright, Lexington Books, 2013. ProQuest Ebook Central, http://ebookcentral.proquest.com/lib/fordham-ebooks/detail.action?docID=1574401._Created_from fordham-ebooks_on_2018-01-28_13:06:47. C op yr ig_ht © 2 01 3._L ex_in gt on B oo ks. A ll_rig_ht s re_se rv ed. talk	about	"rights")	only	where	two	or	more	individual	beings	stand	in	some	kind	of relation	to	one	another. Our	contemporary	discourses	and	practices	involving	"justice"	and	"rights" necessarily	presuppose	a	kind	of	relationality,	even	though	such	relationality	is	often overlooked	(or	even	denied	outright).	A	key	lesson	to	be	drawn	from	Benedict's