Intergenerational equity

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Intergenerational equity
philosophical concept (en) Fassara
Bayanai
Ƙaramin ɓangare na social equity (en) Fassara
Kaka da jikoki
Yawancin Bashi na Ƙasar Amurka ana ɗaukarsa misali ne na rashin daidaito tsakanin tsararraki, saboda al'ummomin da ke gaba za su ɗauki nauyin biyansa. Bashin Ƙasar Amurka ya ƙaru sosai a cikin shekaru da dama da suka gabata. Dangane da jimlar GDP, nauyin bashi ya tsananta a cikin shekaru da yawa da suka gabata.

Daidaito tsakanin tsararraki a cikin yanayin tattalin arziƙi, tunani, da zamantakewa, shine ra'ayin adalci ko adalci tsakanin tsararraki. Ana iya amfani da wannan ra'ayi ga adalci a cikin sauye-sauye tsakanin yara, matasa, manya, da kuma manya. Hakanan za'a iya amfani da shi akan adalci tsakanin al'ummomi a halin yanzu da na gaba.[1][2][3]

Tattaunawa game da daidaito tsakanin tsararraki na faruwa a fagage da yawa. Sau da yawa ana tattauna shi a cikin tattalin arzikin jama'a, musamman game da tattalin arziƙin miƙa mulki, manufofin zamantakewa, da tsara kasafin kuɗi na gwamnati .[4] Mutane da yawa suna ba da misalin karuwar basussukan ƙasar Amurka a matsayin misali na rashin daidaito tsakanin tsararraki, domin al'ummomin da ke gaba za su ɗauki sakamakon. Hakanan ana bincika daidaito tsakanin tsararraki a cikin abubuwan da suka shafi muhalli,[5] gami da ci gaba mai dorewa, da sauyin yanayi . Cigaba da raguwar albarkatun kasa da ya faru a cikin karnin da ya gabata zai iya zama babban nauyi ga al'ummomi masu zuwa. Hakanan ana tattaunawa akan daidaito tsakanin tsararraki game da matsayin rayuwa, musamman akan rashin daidaito a cikin yanayin rayuwar da mutane na shekaru daban-daban da tsararraki suka samu. Har ila yau, al'amurran da suka shafi daidaito tsakanin tsararraki suna tasowa a cikin fagagen kula da tsofaffi da adalci na zamantakewa.[6]

Amfani da tattalin arzikin jama'a[gyara sashe | gyara masomin]

Tarihi[gyara sashe | gyara masomin]

Tun lokacin bayar da bashi na farko da aka rubuta a Sumaria a cikin shekarar, 1796 BC, ɗayan hukunce-hukuncen rashin biyan lamuni shine bautar bashi . A wasu lokuta, wannan biyan bashin kuɗi tare da aiki ya haɗa da ƴaƴan mai bin bashi, da gaske yana la'antar dangin masu bin bashin zuwa bautar har abada. Kusan shekara dubu ɗaya bayan rubuta kwangilar bashi, manufar gafarar bashi ya bayyana a cikin Tsohon Alkawari, wanda ake kira Jubilee ( Littafin Firistoci 25), kuma a cikin dokar Hellenanci lokacin da Solon ya gabatar da Seisachtheia . Duk waɗannan misalan tarihi na gafarar basussuka sun haɗa da ƴantar da yara daga bautar da bashin iyayensu ya jawo.

Duk da yake bautar ba bisa ka'ida ba a duk ƙasashe a yau, Koriya ta Arewa tana da manufar da ake kira, "Ƙarni na uku na azabtarwa" [7] wanda Shin Dong-hyuk ya rubuta kuma ya yi amfani da shi a matsayin misali na azabtar da yara saboda kuskuren iyaye.[ana buƙatar hujja] Geoffrey Kanada sun yi amfani da wannan ra'ayi (suna kiranta "satawar tsararraki" ) zuwa babban karuwar bashin gwamnati da Baby Boomers ke barin ƴaƴansu.

Gudanar da zuba jari[gyara sashe | gyara masomin]

A cikin mahallin gudanar da zuba jarurruka na hukumomi, daidaito tsakanin al'umma shine ƙa'idar cewa ƙadarorin da aka ba wa ma'aikata ba za su wuce adadin kuɗin da aka samu ba bayan hauhawar farashin kaya na dawowar fili, ta yadda za a kashe ribar saka hannun jari daidai da na yanzu da na gaba na dukiyar da aka baiwa. Masanin tattalin arziki James Tobin ya samo asali ne a cikin shekarar, 1974, wanda ya rubuta cewa "Masu kula da cibiyoyin da aka ba da kyauta sune masu kula da makomar gaba a kan iƙirarin halin yanzu. Aikinsu na gudanar da kyauta shi ne kiyaye daidaito tsakanin al’ummomi.” [8]

A cikin mahallin tattalin arziƙi daidaito tsakanin tsararraki yana nufin dangantakar da wani dangi ke da shi da albarkatu. Misali shi ne farar hula da ke zaune a dazuzzuka a Papua New Guinea, wadanda suka dade suna zama a wani yanki na dajin wanda hakan ya zama ƙasar su. Manyan jama’a suna sayar da itatuwan dabino don samun kuɗi. Idan ba za su iya samar da ci gaba mai dorewa kan sarrafa albarkatunsu ba, al’ummarsu na gaba ko na gaba za su yi asarar wannan albarkatun.

Bashin ƙasa na Amurka[gyara sashe | gyara masomin]

Ɗayan muhawara game da bashin ƙasa yana da alaƙa da daidaito tsakanin tsararraki. Idan tsararraki ɗaya ke karɓar fa'idar shirye-shiryen gwamnati ko aikin yi wanda ke ba da damar kashe kuɗi da kuma tara bashi, har yaya babban bashin da ya haifar ke haifar da haɗari da tsada ga tsararraki masu zuwa? Akwai abubuwa da yawa da ya kamata a yi la'akari:

  • Ga kowane dala na bashi da jama'a ke riƙe, akwai wajibcin gwamnati (gabaɗayan asusun baitul mali) wanda aka ƙidaya a matsayin ƙadara ta masu saka hannun jari. Al’ummai masu zuwa suna amfana gwargwadon yadda za a ba su waɗannan ƙadarorin, wanda a ma’anarsa dole ne ya dace da matakin bashin da aka bi.
  • Har zuwa shekarar, 2010, kusan kashi 72% na kadarorin kuɗi suna riƙe da mafi yawan 5% na yawan jama'a. Wannan yana gabatar da tambaya ta raba dukiya da samun kudin shiga, saboda kawai kaso daga cikin mutane a tsararraki masu zuwa za su sami babba ko riba daga hannun jarin da suka shafi bashin da aka ci a yau.
  • Matsakaicin bashin Amurka ga masu zuba jari na waje (kimanin rabin "bashin da jama'a ke riƙe" a shekarar, 2012), magada na Amurka ba su karɓi babba da riba kai tsaye ba. [9]
  • Matsakaicin yawan bashi yana nuna ƙarin biyan riba, wanda ke haifar da tsada ga masu biyan haraji na gaba (misali, ƙarin haraji, ƙaramin fa'idodin gwamnati, hauhawar farashin kayayyaki, ko ƙara haɗarin rikicin kasafin kuɗi). [10]
  • Matuƙar an saka hannun jarin kuɗaɗen rance a yau don haɓaka ayyukan tattalin arziki na dogon lokaci da ma'aikatansa, kamar ta ayyukan samar da ababen more rayuwa masu amfani, tsararraki masu zuwa na iya amfana.
  • Ga kowane dala na bashi na gwamnati, akwai takalifi ga takamaiman masu karɓar shirin, gabaɗaya amintattun tsare-tsare marasa kasuwa kamar waɗanda ke cikin Asusun Amintaccen Tsaro na Tsaro. gyare-gyaren da ke rage gibin nan gaba a cikin waɗannan shirye-shiryen na iya yin amfani da farashi ga tsararraki masu zuwa, ta hanyar ƙarin haraji ko ƙananan kashe kuɗin shirin.

Masanin tattalin arziki Paul Krugman ya rubuta a cikin watan Maris shekara ta, 2013 cewa ta hanyar yin watsi da saka hannun jari na jama'a da kuma ƙasa samar da ayyukan yi, muna cutar da al'ummomi masu zuwa fiye da wucewar bashi kawai: "Manufar kasafin kudi, hakika, batu ne na ɗabi'a, kuma ya kamata mu ji kunya. abin da muke yi don makomar tattalin arziki na gaba. Amma zunubinmu ya ƙunshi saka hannun jari kaɗan, ba rance mai yawa ba.” Matasan ma'aikata na fuskantar rashin aikin yi da yawa kuma bincike ya nuna cewa kudaden shigar su na iya raguwa a duk tsawon rayuwarsu a sakamakon haka.[ana buƙatar hujja] malamai, wanda zai iya shafar ingancin ilimi da gasa na matasan Amurkawa.

Ƴar siyasar Ostireliya Christine Milne ta yi irin wannan kalamai a cikin jagorar har zuwa shekarar, 2014 na soke dokar soke farashin Carbon, inda ta bayyana jam'iyyar Liberal National Party (wanda aka zaɓa a majalisa a shekara ta, 2013 da kuma ministocinta, a matsayin barayi na tsaka-tsaki; Bayanin nata ya dogara ne akan yunkurin jam'iyyar na dawo da manufofin harajin carbon da ake ci gaba da yi da kuma tasirin da hakan zai yi kan daidaito tsakanin zuriyarsu na gaba.

US Social Security[gyara sashe | gyara masomin]

Tsarin Tsaron Jama'a na Amurka ya ba da babbar fa'ida ga waɗanda suka isa ritaya kusa da fara aiwatar da tsarin. Tsarin ba shi da kuɗi, ma'ana tsofaffi waɗanda suka yi ritaya daidai bayan aiwatar da tsarin ba su biyan haraji a cikin tsarin tsaro na zamantakewa, amma sun sami fa'ida. Farfesa Michael Doran ya ƙiyasta cewa ƙungiyoyin da aka haifa a baya zuwa shekara ta, 1938 za su sami ƙarin fa'ida fiye da yadda suke biyan haraji, yayin da akasin haka gaskiya ne ga ƙungiyoyin da aka haifa bayan. Har ila yau, cewa rashin warwarewar Tsaron Jama'a na dogon lokaci zai iya haifar da ƙarin canja wuri tsakanin tsararraki. [11] Koyaya, Broad ya yarda cewa an gabatar da wasu fa'idodi a cikin al'ummar Amurka ta hanyar tsarin jindaɗi, kamar magunguna da binciken likitancin kuɗi na gwamnati, waɗanda ke amfana da ƙungiyoyin tsofaffi na yanzu da na gaba. [11]

Amfanin muhalli[gyara sashe | gyara masomin]

Dumamar yanayi misali ne na rashin daidaito tsakanin tsararraki, duba adalcin yanayi

Ana kiran daidaito tsakanin tsararraki sau da yawa a cikin mahallin mahalli, kamar yadda ƙungiyoyin ƙanana za su fuskanci rashin daidaituwar sakamakon lalacewar muhalli. Misali, an kiyasta cewa yaran da aka haifa a cikin shekara ta, 2020 (misali " Generation Alpha ") za su fuskanci 2-7 kamar yadda da yawa matsananci yanayi aukuwa a tsawon rayuwarsu, musamman zafi tãguwar ruwa, idan aka kwatanta da mutanen da aka haifa a 1960, ƙarƙashin halin yanzu yanayi manufofin alƙawura.

Ana iya ɗaukar ra'ayoyi guda biyu kan abin da ya kamata a yi don haɓaka daidaiton muhalli tsakanin tsararraki: hangen nesa " rauni mai dorewa " da hangen nesa "dorewa mai ƙarfi". Daga mahangar “rauni”, za a samu daidaito tsakanin tsararraki idan hasarar muhallin da al’ummomin da ke gaba za su fuskanta ta hanyar samun ci gaban tattalin arziki. Ta fuskar “ƙarfi”, babu wani ci gaban tattalin arziki da zai iya tabbatar da barin tsararraki masu zuwa da gurbacewar yanayi. A cewar Farfesa Sharon Beder, ra'ayin ''rauni'' yana raguwa ne saboda rashin sanin makomar gaba, saboda ba mu san wadanne albarkatu masu kima da fasaha ba za su iya maye gurbinsu da fasaha. [12] Har ila yau, ba mu san iyakar lalacewar muhalli ba. Bugu da ari, ba za a iya guje wa ƙarin cutarwa ga yawancin nau'ikan tsirrai da dabbobi ba. [12] Sauran malamai sun yi adawa da ra'ayin Beder. Farfesa Wilfred Beckerman ya nace cewa "dorewa mai ƙarfi" "abin kyama ne", musamman idan ya kawar da wasu damuwa na ɗabi'a game da waɗanda ke raye a yau. [13] Beckerman ya nace cewa mafi kyawun zaɓi ga al'umma shine ba da fifikon jin daɗin al'ummomin yanzu sama da tsararraki masu zuwa. Ya ba da shawarar sanya ƙimar rangwame akan sakamako ga tsararraki masu zuwa yayin lissafin daidaiton tsararraki. [13] Beckerman yana suka sosai da Brian Barry [14] da Nicholas Vrousalis . [15]

Shari'ar da ta danganci yanayi[gyara sashe | gyara masomin]

A watan Satumban shekara ta, 2015, gungun matasa masu fafutukar kare muhalli sun shigar da ƙara a gaban gwamnatin tarayyar Amurka saboda rashin isasshen kariya daga sauyin yanayi: Juliana v. Amurka . Bayanin nasu ya jaddada rashin daidaituwar farashi na lalacewar da ke da alaƙa da yanayi: “Masu ƙarar matasa suna wakiltar mafi karancin shekaru masu rai, masu cin gajiyar amanar jama'a. Masu shigar da kara na matasa suna da sha'awa mai mahimmanci, kai tsaye, da kuma nan take wajen kare yanayi, sauran muhimman albarkatun kasa, ingancin rayuwarsu, muradun dukiyoyinsu, da 'yancinsu. Har ila yau, suna da sha'awar tabbatar da cewa tsarin yanayi ya tsaya tsayin daka don tabbatar da 'yancin da tsarin mulki ya ba su na rayuwa, 'yanci, da dukiyoyinsu, ƴancin da ya dogara da makomar rayuwa mai rai." [16] A watan Nuwambar shekarar, 2016, an ba da damar a ci gaba da shari’ar bayan da mai shari’a Ann Aiken ta Amurka ta ki amincewa da bukatar gwamnatin tarayya na yin watsi da ƙarar. A ra'ayinta da tsari, ta ce, "Ina yin 'hukunce-hukunce na,' ba ni da wata shakka cewa 'yancin tsarin yanayin da zai iya ci gaba da rayuwar ɗan adam yana da mahimmanci ga al'umma mai 'yanci da tsari." [17] Tun daga watan Afrilu shekara ta, 2017, an dage shari'ar tare da tsayawa. Da'irar Tara ta saurari bahasi na baka kan zaman a watan Nuwamba na shekarar, 2017 kuma ana sa ran yanke hukunci  a watan Fabrairu na shekarar, 2018.

Matsayin amfani da rayuwa[gyara sashe | gyara masomin]

Tattaunawa game da daidaito tsakanin tsararraki a cikin ma'auni na bambance-bambancen rayuwa tsakanin mutane masu shekaru daban-daban ko na zamani daban-daban. Rice, Temple, da McDonald sun bambanta ra'ayoyi biyu game da daidaito tsakanin tsararraki a cikin yanayin rayuwa.  na farko - hangen nesa "bangare-giciye" - yana mai da hankali kan yadda yanayin rayuwa a wani lokaci na lokaci ya bambanta tsakanin mutane masu shekaru daban-daban. Batun da ya dace shine matakin wanda, a wani lokaci na musamman, mutane masu shekaru daban-daban suna jin daɗin daidaitattun matsayin rayuwa. Hankali na biyu – mahanga ta “tangiya” – tana mai da hankali ne kan yadda yanayin rayuwa a tsawon rayuwa ya bambanta tsakanin mutanen tsararraki daban-daban. Don daidaito tsakanin tsararraki, batun da ya dace ya zama matakin da mutanen tsararraki daban-daban ke jin daɗin daidaitattun ma'aunin rayuwa a tsawon rayuwarsu. Alamomi uku na daidaito tsakanin tsararraki a cikin tafiyar tattalin arziki, kamar samun kudin shiga, d'Albis, Badji, El Mekkaoui, da Navaux ne suka gabatar da su.  Alamar su ta farko ta samo asali ne daga ra'ayi mai ban sha'awa kuma yana kwatanta yanayin dangi na ƙungiyar shekaru (masu ritaya) game da halin da ake ciki na wani rukuni na shekaru (matasa). Alamar su ta biyu ta samo asali ne daga mahanga ta ƙungiya kuma tana kwatanta ma'auni na rayuwar al'ummomi masu zuwa a lokaci ɗaya. D'Albis, Badji, El Mekkaoui, da Navaux ta uku nuna alama ne hade na biyu da baya sharudda da kuma duka ne tsakanin shekaru nuna alama da intergenerational nuni.

A Ostiraliya, an sami daidaito a cikin yanayin rayuwa, kamar yadda aka auna ta hanyar amfani, tsakanin mutane tsakanin shekaru 20 zuwa 75. Akwai babban rashin daidaito, duk da haka, tsakanin al'ummomi daban-daban, tare da tsofaffin al'ummomi suna fuskantar ƙarancin matsayin rayuwa a zahiri a cikin takamaiman shekaru fiye da na matasa. Hanya ɗaya don misalta waɗannan rashin daidaito ita ce duba tsawon lokacin da al'ummomi daban-daban suka ɗauka don cimma matakin amfani da $30,000 a kowace shekara (dalar Australiya a shekarar 2009 zuwa 2010). A wani matsanancin hali, mutanen da aka haifa a cikin 1935 sun sami wannan matakin amfani lokacin da suke kusan shekaru 50, a matsakaici. A wani masanancin, Millennials da aka haifa a cikin shekarar, 1995 sun sami wannan matakin amfani lokacin da suke kusan shekaru 10.

La'akari da irin wannan ya sa wasu masana ke cewa tsarin rayuwa ya kasance yana karuwa fiye da tsararraki a yawancin ƙasashe, yayin da ci gaba da fasaha ke ci gaba. Lokacin yin la'akari da wannan, ƙananan tsararraki na iya samun gata na asali akan tsofaffin al'ummomi, wanda zai iya haifar da sake rarraba dukiya ga tsofaffi.

Amfanin kula da tsofaffi[gyara sashe | gyara masomin]

Wasu malaman suna ganin lalacewar al'ada ta al'adar yara manya masu kula da tsofaffin iyaye a matsayin batu na daidaito tsakanin tsararraki. Tsofaffi dole ne su kula da iyayensu, da kuma nasu 'ya'yan, yayin da samari dole ne su kula da ƴaƴansu kawai. Wannan gaskiya ne musamman a cikin ƙasashe masu raunin tsarin tsaro na zamantakewa. Farfesa Sang-Hyop Lee ya bayyana wannan al’amari a Koriya ta Kudu, inda ya bayyana cewa tsofaffi a halin yanzu sun fi kowacce kasa talauci a duniya. Ya lura cewa abin yana da ban takaici musamman domin tsofaffi yawanci suna saka hannun jari sosai a ilimin ƴaƴansu, kuma yanzu suna jin an ci amana su.

Sauran malaman suna bayyana ra'ayi daban-daban a kan waɗanne tsararraki ne ke fama da rashin lafiyar kulawa ta tsofaffi. Farfesa Steven Wisensale ya kwatanta nauyin da ke kan manya masu shekaru masu aiki a halin yanzu a cikin tattalin arzikin da suka ci gaba, wadanda dole ne su kula da tsofaffi da iyaye na tsawon lokaci. Wannan matsalar dai tana kara ta’azzara ne sakamakon yadda mata ke kara shiga cikin ma’aikata, da kuma raguwar yawan haihuwa, da kuma barin nauyin kula da iyaye, da ƴan uwa, da kakanni, da kakanni, kan kananan yara. [18]

Amfani da adalci na zamantakewa[gyara sashe | gyara masomin]

Tattaunawa game da daidaito tsakanin tsararraki kuma suna dacewa da fagagen adalci na zamantakewa, inda batutuwa irin su kiwon lafiya [19] daidai suke da mahimmanci ga yancin matasa da muryar matasa suna matsa lamba da gaggawa.  Akwai sha'awa mai ƙarfi a cikin al'ummar doka game da aiwatar da daidaito tsakanin tsararraki a cikin doka. [20]

Ƙungiyoyin shawarwari[gyara sashe | gyara masomin]

Generation Squeeze ƙungiya ce mai zaman kanta ta Kanada wacce ke ba da shawarar daidaito tsakanin tsararraki.

Manazarta[gyara sashe | gyara masomin]

Ci gaba da karatu[gyara sashe | gyara masomin]

  • Bishop, R (1978) "Nau'o'i masu haɗari da rashin tabbas: Tattalin Arziki na Ƙarfafa Ƙwararrun Ƙarfafa", Jaridar Amirka na Tattalin Arziki, 60 p10-18.
  • Brown-Weiss, E (1989) A cikin Adalci ga Zamani Masu Gaba: Doka ta Duniya, Patrimony na gama gari da daidaito tsakanin tsararraki. Dobbs Ferry, NY: Masu Bugawa na Wuta, Inc., na Jami'ar Majalisar Dinkin Duniya, Tokyo.
  • Daly, H. (1977) Tsayayyen Tattalin Arziki na Jiha: Tattalin Arzikin Ma'auni na Biophysiscal da Ci gaban ɗabi'a. San Francisco: WH Freeman da Co.
  • Frischmann, B. (2005) "Wasu Tunani a kan Shortsightedness da Intergenerational Equity", Jami'ar Loyola Chicago Law Journal, 36 .
  • Goldberg, M (1989) Akan Ma'auni na Tsari: Sauye-sauye da Kwanciyar Hankali A Tsarin Zamantakewa, Tattalin Arziki, da Muhalli. New York: Praeger.
  • Howarth, R. & Norgaard, RB (1990) "Hakkin albarkatun kasa da kasa, inganci, da ingantaccen zamantakewa", tattalin arzikin ƙasa, 66 (1) p1-11.
  • Laslett, P. & Fishkin, J. (1992) Adalci Tsakanin Ƙungiyoyin Zamani da Zamani. New Haven, CT: Jami'ar Yale Press.
  • Portney, P. & Weyant, JP (1999) Rangwame da Daidaici Tsakanin Zamani. Washington, DC: Albarkatun Jarida na gaba.
  • McLean, D. "Intergenerational Equity" a cikin White, J. (Ed) (1999) Canjin Yanayi na Jama'a: Haɗin Makamashi, Muhalli, Tattalin Arziki, da daidaito. Plenum Press.
  • Sikora, RI & Barry, B. (1978) Wajibai ga Zamani masu zuwa. Philadelphia, PA: Jami'ar Temple Press.
  • Tabellini, G. (1991) "Siyasa na Redistribution Intergenerational", Jaridar Tattalin Arziki na Siyasa, 99 (2) p335-358.
  • Thompson, Dennis F. (2011) "Wakilin Zaman Gaba: Gabatarwar Siyasa da Amincewar Dimokuradiyya," a cikin Dimokuradiyya, Daidaito, da Adalci, eds. Matt Matravers da Lukas Meyer, shafi. 17-37. ISBN 978-0-415-59292-5
  • Vrousalis, N. (2016). "Adalci na Duniya: A Firamare". a cikin Gosseries and Gonzalez (2016) (eds). Cibiyoyi don Zamani Masu Gaba. Jami'ar Oxford Press, 49-64
  • Wiess-Brown, Margaret. "Babi na 12. Daidaita tsakanin al'umma: tsarin shari'a don canjin muhalli na duniya" a cikin Wiess-Brown, M. (1992) Canjin muhalli da dokar kasa da kasa: Sabbin kalubale da girma . Labaran Jami'ar Majalisar Dinkin Duniya.
  • Willettes, D. (2010). Tsuntsaye: Yadda masu haɓaka jarirai suka ɗauki makomar 'ya'yansu da kuma dalilin da ya sa za su mayar da ita. London: Littattafan Atlantika.

Hanyoyin haɗi na waje[gyara sashe | gyara masomin]

Manazarta[gyara sashe | gyara masomin]

  1. ↑ "The Big Read: Generation wars". Herald Scotland. August 5, 2017.
  2. ↑ (n.d.) EPE Values: Intergenerational Ethics Archived 2010-07-03 at the Wayback Machine Earth and Peace Education Associates International website.
  3. ↑ (2005) "Economics of Intergenerational Equity in Transition Economies" Archived 2011-10-02 at the Wayback Machine 10–11 March 2005.
  4. ↑ Thompson, J. (2003) Research Paper no. 7 2002-03 Intergenerational Equity: Issues of Principle in the Allocation of Social Resources Between this Generation and the Next Archived 2011-06-05 at the Wayback Machine. Social Policy Group for the Parliament of Australia.
  5. ↑ Gosseries, A. (2008) "Theories of intergenerational justice: a synopsis". S.A.P.I.EN.S. 1 (1)
  6. ↑ Thompson, J. (2003) Research Paper no. 7 2002-03 Intergenerational Equity: Issues of Principle in the Allocation of Social Resources Between this Generation and the Next Archived 2011-06-05 at the Wayback Machine. Social Policy Group for the Parliament of Australia.
  7. ↑ Kaechon internment camp
  8. ↑ Tobin, James (1974) "What is Permanent Endowment Income?"
  9. ↑ Cite error: Invalid <ref> tag; no text was provided for refs named nytimes.com
  10. ↑ Huntley, Jonathan (July 27, 2010). "Federal debt and the risk of a fiscal crisis". Congressional Budget Office: Macroeconomic Analysis Division. Retrieved February 2, 2011.
  11. ↑ 11.0 11.1 Michael Doran (2008). “Intergenerational Equity in Fiscal Policy Reform”. Tax Law Review. 61: 241-293
  12. ↑ 12.0 12.1 Sharon Beder, 'Costing the Earth: Equity, Sustainable Development and Environmental Economics', New Zealand Journal of Environmental Law, 4, 2000, pp. 227-243.
  13. ↑ 13.0 13.1 Beckerman, Wilfred. "'Sustainable Development': Is it a Useful Concept?" Environmental Values 3, no. 3, (1994): 191–209. doi:10.3197/096327194776679700.
  14. ↑ Brian Barry, 'Sustainability and Intergenerational Justice', in Dobson (1999) (Ed) Fairness and Futurity.
  15. ↑ Nicholas Vrousalis, 'Intergenerational Justice: A Primer', Institutions for Future Generations, A. Gosseries & I. Gonzalez (eds.), Oxford University Press 2016, pp. 49–64.
  16. ↑ Juliana v. United States, First Amended Complaint for Declaratory and Injunctive Relief United States District Court, District of Oregon - Eugene Division, filed 9/10/15
  17. ↑ Juliana v. United States, Opinion and Order In the United States District Court for the District of Oregon Eugene Division, issued 11/10/16
  18. ↑ Steven K. Wisensale PhD (2005) Aging Societies and Intergenerational Equity Issues, Journal of Feminist Family Therapy, 17:3-4, 79-103, doi:10.1300/J086v17n03_05
  19. ↑ Williams, A. (1997) "Intergenerational equity: An exploration of the 'fair innings' argument." Health Economics. 6(2):117-32.
  20. ↑ O'Brein, M. (n.d.) Not, 'Is it Irreparable?' But, 'Is it Unnecessary?' Thoughts on a Practical Limit for Intergenerational Equity Suits. Eugene, OR: Constitutional Law Foundation.
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