河南省郑州市人民政府


郑州市人民政府关于印发郑州市行政复议听证暂行规定的通知

郑政文〔2011〕145号 二○一一年六月十五日



各县(市、区)人民政府，市人民政府各部门，各有关单位：
现将《郑州市行政复议听证暂行规定》印发给你们，请认真贯彻执行。

郑州市行政复议听证暂行规定


第一条 为了规范行政复议听证活动，依法、公开、公平、公正审理行政复议案件，提高行政复议案件审理质量，提升行政复议的权威性和公信力，切实维护公民、法人和其他组织的合法权益，根据《中华人民共和国行政复议法》、《中华人民共和国行政复议法实施条例》，结合本市实际，制定本规定。
第二条 本规定所称行政复议听证，是指行政复议机关在审理行政复议案件中，为了查明案件事实，组织当事人对被申请人作出具体行政行为的程序、证据和依据进行陈述、举证、质证、辩论的活动。
第三条 本规定所称行政复议听证人员，是指行政复议机构中负责组织、实施行政复议听证活动的行政复议案件审理人员，由听证主持人、听证员、书记员组成。
本规定所称行政复议听证主持人，是指负责组织、实施行政复议听证活动，并主持听证会的行政复议听证人员。
本规定所称行政复议当事人，是指行政复议的申请人、被申请人和第三人。
本规定所称行政复议听证参加人包括当事人及其代理人、证人、翻译人员、勘验人员、鉴定人员以及其他与行政复议听证有关的人员。
第四条 本市行政区域内的行政复议机关审理行政复议案件举行听证会的，
适用本规定。市人民政府法制机构对本市行政复议听证工作实施指导和监督。
第五条 行政复议申请人向行政复议机关提出行政复议听证申请或者行政复
议机构认为必要时，可以决定举行行政复议听证。
第六条 行政复议机关的行政复议机构负责组织、实施行政复议听证活动。
涉及案情重大、复杂或群众重要、切身利益的行政复议案件，市、县(市、区)政府行政复议机关主要负责人或涉及行政复议案件具体行政行为的分管负责人可以参加该行政复议案件的听证会或主持听证、审理。
第七条 行政复议听证活动遵循依法、公开、公平、公正的原则。当事人在行政复议听证中的法律地位平等。
除涉及国家秘密、商业秘密或者个人隐私外，行政复议听证应当公开举行。
第八条 行政复议听证会不得向行政复议案件当事人收取任何费用，所需费用由本级财政予以保障。
第九条 行政复议听证实行回避制度，保障行政复议当事人陈述、举证、质
证和辩论的权利。
第十条 行政复议听证实行被申请人法定代表人参加听证会制度。
经行政复议机构负责人批准，可以通知被申请人法定代表人参加行政复议听证会；行政机关法定代表人确因正当理由不能参加的，须经行政复议机构负责人同意后，可委托本单位其他相应负责人参加听证会。
被申请人法定代表人参加行政复议听证会可直接陈述、辩论，也可以旁听。
被申请人参加听证会人员必须有本机关的工作人员。
第十一条 具有下列情形之一的，行政复议案件应当举行行政复议听证：
(一)社会影响较大的；
(二)涉及重大行政处罚或行政许可的；
(三)案件事实与法律关系复杂的；
(四)涉及当事人重大切身利益的；
(五)其他法律、法规规定需要举行行政复议听证的。
第十二条 行政复议机构决定举行行政复议听证的，应当指定不少于3名行政复议人员作为行政复议听证人员，其中指定1人担任行政复议听证主持人，主持行政复议听证活动，并提前3个工作日通知当事人。
行政复议机构同时指定书记员具体承担听证记录和其他有关听证事务。
第十三条 行政复议当事人在行政复议听证活动中享有下列权利：
(一)认为行政复议听证人员、翻译人员、勘验人员、鉴定人员具有本规定第十五条所列情形之一的，可以申请其回避；
(二)可以委托一至两名代理人参加行政复议听证活动；
(三)行使陈述、举证、质证和辩论权；
(四)核对行政复议听证笔录并签名(盖章)。
第十四条 行政复议当事人在行政复议听证活动中承担下列义务：
(一)按时到达指定地点参加行政复议听证会；
(二)遵守行政复议听证会纪律；
(三)如实回答行政复议听证人员和其他参加人的问题；
(四)如实陈述行政复议案件事实；
(五)出具的相关证据、依据和有关材料必须客观真实；
(六)委托代理人的，应当出具授权委托书，明确委托事项和权限。
第十五条 行政复议听证人员有下列情形之一的应当自行回避，行政复议当事人也有权申请其回避：
(一)是本案的行政复议申请人、第三人及其委托代理人的近亲属；
(二)与本案的处理结果有利害关系；
(三)与本案有其他关系，可能影响案件公正处理的。
书记员、翻译人员、勘验人员、鉴定人员的回避适用前款规定。
第十六条 行政复议当事人申请回避的，应当在行政复议听证会开始前向行政复议机构提出书面申请并说明理由。
行政复议听证主持人的回避，由行政复议机构负责人决定；行政复议其他听证人员、翻译人员、勘验人员、鉴定人员的回避，由行政复议听证主持人决定；行政复议机构负责人担任行政复议听证主持人的，其回避由行政复议机关负责人决定。
第十七条 行政复议听证会按下列程序进行：
(一)书记员宣布行政复议听证纪律；
(二)行政复议听证主持人核实行政复议听证参加人身份；审查行政复议听证代理人的代理权限；告知行政复议当事人的权利和义务；询问行政复议当事人是否申请回避等，宣布行政复议听证会开始；
(三)申请人陈述行政复议请求及其理由；
(四)被申请人陈述作出具体行政行为的程序、证据、依据或者不作为的证据、依据；
(五)第三人陈述意见及其理由；
(六)行政复议当事人按照行政复议听证主持人的指挥，就行政争议的事实进行举证、质证、辩论、认证；
(七)经行政复议听证主持人同意，行政复议当事人互相询问、申辩、说明，也可以对证人、勘验人员、鉴定人员发问；
(八)对符合法定调解情形的行政复议案件，由行政复议听证人员组织行政复议当事人进行调解；
(九)行政复议听证主持人宣布听证会结束；
(十)行政复议听证参加人核对行政复议听证笔录并签名(盖章)。
对行政复议案件中的专门事项举行的行政复议听证会，适用前款规定。
第十八条 行政复议听证笔录应当载明下列事项：
(一)行政复议听证参加人的姓名、住址或者名称、地址；
(二)行政复议听证人员、书记员的姓名；
(三)举行行政复议听证会的时间、地点；
(四)案由；
(五)申请人及其代理人提出的行政复议请求及其理由；
(六)被申请人陈述其作出具体行政行为的程序、证据和依据；
(七)第三人及其代理人陈述的意见及其理由；
(八)行政复议听证主持人总结、归纳行政争议的焦点；
(九)行政复议当事人就行政争议的事实进行举证、质证、辩论、认证的内容。
第十九条 行政复议听证会结束后，书记员应当将行政复议听证笔录当场交由行政复议听证参加人核对无误后签名(盖章)。行政复议听证参加人认为有错误或者遗漏的，经行政复议听证人员同意，可以修改或者补正。行政复议听证参加人拒绝签名(盖章)的，书记员应当如实记录在卷。
行政复议听证人员应当在行政复议听证笔录上签名(盖章)，行政复议听证笔录应当附卷归档。
第二十条 行政复议听证笔录以及通过行政复议听证认定的事实应当作为行
政复议机构审理行政复议案件的证据材料。
第二十一条 行政复议听证参加人因不可抗力或者其他正当理由不能按时参加行政复议听证会的，应当在举行行政复议听证会的1个工作日前以书面或者适当的方式告知行政复议机构，经行政复议听证主持人同意，可以延期举行行政复议听证会。
第二十二条 申请人撤回行政复议听证申请的，应当在举行行政复议听证会的1个工作日前书面告知行政复议机构。申请人无正当理由拒不参加听证会或者无故中途退出听证会的，视为放弃行政复议听证。申请人放弃行政复议听证的，不得再要求举行行政复议听证。
有前款情形，行政复议听证是否继续举行，由行政复议听证主持人决定。
被申请人无正当理由拒不参加行政复议听证的，依法承担相应的后果，行政复议机构可以依法向有关机关提出法制处理建议。
第二十三条 在行政复议听证会中，行政复议听证参加人应当遵守下列纪律：
(一)服从行政复议听证人员的指挥；
(二)未经许可不得擅自录音、录像和摄影；
(三)不得随意走动；
(四)未经行政复议听证人员同意，不得发言、提问；
(五)不得对行政复议听证参加人进行指责和人身攻击；
(六)不得大声喧哗、哄闹或者实施其他妨害行政复议听证活动的行为；
(七)不得有其他违法情形。
行政复议机构根据案件实际情况，可以设定旁听人员的数量、资格等条件。
第二十四条 行政复议听证参加人违反行政复议听证会纪律的，行政复议听证主持人应当对其进行警告；严重扰乱行政复议听证会秩序，致使行政复议听证无法进行的，行政复议听证主持人可以终止行政复议听证，行政复议机构可以依照有关规定建议有关机关依法追究责任。
第二十五条 本规定自2011年7月1日起施行。

GREEN JUSTICE: A HOLISTIC APPROACH TO ENVIRONMENTAL INJUSTICE

李恒翻译

NICOLE C. KIBERT
I. INTRODUCTION
Environmental injustice is a phenomena that occurs in the United States and around the world in which people of color and of lower socio-economic status are disproportionately affected by pollution, the sitting of toxic waste dumps, and other Locally Unwanted Land Uses (LULUs). This paper addresses the historical and philosophical backgrounds of environmental injustice and reviews potential legal, practical, and philosophical solutions for achieving environmental justice. Initially “environmental justice” was referred to as” environmental racism” because of the disproportionate impact on people of color; however, it is now clear that environmental health risks are foisted predominately on lower income groups of all racial and ethnic groups. In order to be inclusive, as well as to avoid the extra baggage that comes with calling an act “racist,” practitioners almost exclusively use the term “environmental justice” rather than” environmental racism.” Though a discussion regarding nomenclature may seem superfluous, in the context of a discussion of the origins and strategies for achieving environmental justice its actually integral. The way that a society assigns a connotation onto of a word’s denotation has an enormous impact on how a phrase will be interpreted by the general public. Use of the term” environmental justice” is a step in bringing the issue of constitutional right to live in a healthy environment for all people? not just to those who are interested in racial equality.
II. WHAT IS ENVIRONMENTAL JUSTICE?
The United States Environmental Protection Agency defines” environmental justice” as the fair treatment and meaningful involvement of all people regardless of race, color, national origin, or income with respect to the development, implementation and enforcement of environmental laws regulations and policies. Fair treatment means that no group - including racial, ethnic rococo economic groups - should bear a disproportionate share of the
Negative environmental consequences resulting from industrial, municipal, and commercial operations or the execution of federal, cal, and tribal programs. Many studies have shown that, over the past 20 years, minorities - African Americans in particular - are more likely to live-in close proximity to an environmental hazard. Unfortunately, there are many examples to choose from to illustrate this observation. Colin Crawford, in his book, “Uproar at Dancing Creek,” discusses in great detail the efforts of an entrepreneur to site a new hazardous waste facility in Noxubee County, Mississippi. Conspicuously, when Crawford compared Noxubee County with other counties in Mississippi, he found that it had the highest annual average unemployment rate from 1970 ?1993, a high rate of functional illiteracy with only 51.34 percent of its adult population having high school diplomas, and by far the lowest per captaincies in the region. In addition, of the 12,500 people who lived in Noxubee County, 70 percent were African American and poor. Crawford found that sitting of a hazardous waste dump in this poor, largely Minority County was not an accident, but a calculated campaign. It pitted the poor African American majority and whites against the minority, but politically powerful, white population in false promise of economic development that would bring new jobs. As Crawford stated, “people who most often bear the dangers of living near the excreta of our acquisitive industrial society are thievery same ones who have been most abused throughout our history.”
III. BRIEF HISTORY OF THE ENVIRONMENTAL JUSTICE MOVEMENT
The official history of environmental justice is approximately 20years old. In 1979, in Houston, Texas, residents formed community action group to block a hazardous waste facility from being built in their middle-class African American Neighborhood. In 1982, environmental justice made news in Warren, North Carolina when a protest regarding the sitting of a PCB landfill in a predominantly African American area resulted in over 500 arrests. The Warren protest was followed by a report by the General Accounting Office which found that three out of four landfills in EPA Region 4 were located in predominately African American areas, even though those areas comprised only 20 percent of the region’s population. An additional report addressing environmental injustice was published in 1987 by the United Church of Christ entitled ‘Toxic Waste and Race in the United States’ which “found that the racial composition of a community ? more than socioeconomic status ? was the most significant determinant of whether or not a commercial hazardous waste facility would be located there.” The People of Color Environmental Leadership Seminar was held in 1991 in Washington D.C. and was attended by 650 people from around the world. The attendees adopted a set of “principles for environmental justice” that were circulated at the Earth Summit in1992 in Rio de Janeiro. In 1992, the EPA established an Environmental Equity Workgroup. On recommendation from this group, the EPA started an Office of Environmental Justice. In1994, the Center for Policy Alternatives took another look at the United Church of Christ 1987 report. They found that minorities are 47 percent more likely than others to live near hazardous waste facilities. The latest initiative in environmental justice occurred in 1994when President Clinton issued Executive Order No. 12898 which ordered federal agencies to comply with Title VI for all federally funded programs and activities that affect human health or the environment. Title VI states, “No person in the United States, shall, on the ground of race, color or national origin, be excluded from participation in, be denied the benefits of, or be subjected to discrimination under any program or activity receiving federal financial assistance.” Though overdue by environmental justice activist standards, President Clinton’s recognition of environmental justice increased government accountability, for which they were arguably already responsible, but now there was a clearly articulated standard.
IV .ORIGINS OF ENVIRONMENTAL INJUSTICE
The degradation of the environment is fundamentally tied to the disproportionate burden placed on the disenfranchised members of our society: minorities, women, and the poor. Several environmental philosophies have emerged ? among them Deep Ecology, Ecological Feminism, and Bioregionalism ? to attempt to explain how it became acceptable to exploit the environment while endangering the health of certain groups of humans in the name of economic development. In this section, a brief review of these ecological philosophies, as well as an examination of industrial risk analysis, are presented as possible explanations for the origins of environmental injustice. Industries and governments use risk analysis to determine whether to allow projects to move forward. “When landscapes and ecosystems are regarded as commodities, then members of an ecosystem, including human beings, are treated as ‘isolated and extractable units.’” Industrial risk analysis determines how much exposure is acceptable in terms of “one-in-a-hundred-thousand or one-in-a-million additional ‘acceptable’ deaths for toxic chemical exposure.” While neutral on its face, risk analysis serves as a means for justifying disproportionate treatment for some” acceptable” percentage of an exposed human population. However, this method is fundamentally flawed because there is no set standard for which tests to use in determining risks. Therefore, extremely different conclusions can be reached about the same risk depending on which tests are used. When a potentially hazardous project is being proposed, if it is a well-organized and economically well-off community, the community members will be able to come up with their own risk analysis numbers showing an unacceptable risk resulting in permit denial. However, if the negative impact is going to fall mainly on people who are not able to fight back, then the project will most likely go ahead with a risk analysis showing unacceptable risk by the permitting agency. There are alternatives to risk analysis that will be discussed infra, in the solutions for achieving environmental justice section. Deep Ecology is an ecological philosophy that places humans within the context of ecological systems rather than outside or central to the system. In addition, humans are considered to be equal, not superior or more important, in value to other components of an ecological system. It is a science based philosophy in that it is based on the connections of an ecological system, but it is also a true philosophy in that it encourages humans to delve “deep” into their fundamental values. Arne Ness, considered the father of Deep Ecology, has developed a set of seven tenets which, when considered together, would form a type of ecological consciousness. The fourth tenet focuses on anti-class posture. “Diversity of human ways of life is, in part, due to (intended or unintended) exploitation and suppression on the part of certain groups. The exploiter lives differently from the exploited, but both are adversely affected in their potentialities of self-realization.” Naess and supporters of Deep Ecology believe that if we could focus on the impact of all of our actions on everything in the system (and importantly place humans within the system) that we could achieve social justice and live in harmony with the environment. Another one of the tenets is to fight against pollution and resource depletion. Taken together, these two tenets describe environmental justice: to treat all people equally while reducing pollution. Naess believes that when one of the tenets is considered independently problems will arise, and either the environment or a class of people will suffer. Therefore, Deep Ecology requires inclusive, open thinking rather than the current industrial risk analysis focus that we now predominately use when determining whether to allow a polluting industry to develop or continue, or when determining where they can dump their hazardous waste.
There is a small but growing section in the ecological philosophy movement called “bioregionalism” that envisions a redrawing of political boundaries to follow the contours of local ecosystems.” The globalization of modern culture has contributed to the spread of institutional values which threaten cultural and ecological diversity.” This movement believes that it will be necessary for people to begin functioning on a regional level in order to preserve the environment and protect ourselves from the affects of polluting industry Bioregionalisms call this ‘living in place.’ Bioregionalism means that “you are aware of the ecology, economy, and culture of the place where you live, and are committed to making choices that them.” More radically they believe that people need to live in a sustainable way that involves living in regional units that provide for its inhabitants while co-existing with the natural ecosystem. Environmental injustice occurs because the emphasis for development is often not based on local needs or the preservation of cultural or biological diversity. When the emphasis is on the industrial needs, rather than cultural or ecological needs, environmental injustice is destined to occur some eco feminist theorists have stated that the feminization of nature is what started the ability to degrade the earth and people without regret. Popular environmental slogans state “love your mother.” However, equating the earth and nature to a woman can have negative consequences in a patriarchal society that does not respect women. A recent Earth First! Slogan illustrates the problem: “The Earth is a witch, and the men still burn her.” As an environmental movement we definitely do not want to encourage the idea that mother earth will absorb everything we lob at her without asking anything in return. “Mother in patriarchal cultures she who provides all of our sustenance and who makes disappear all of our waste products, she who satisfies all of our wants and needs endlessly without any cost to us. Mother is she who loves sand will take care of us no matter what.”

英文原文出自以下网站：
http://www.law.fsu.edu/journals/landuse/vol17_1/kibert.pdf








绿色正义：环境非正义的全面剖析（译文）

NICOLE C. KIBERT
I. 介绍
环境的非正义经常发生在美国和世界其他地区的低收入人群之中,由于他们经济地位不高，所以更容易受到环境污染的影响，如有毒废料在这种群体中的传播以及对当地不需要的土地的利用(LULUs)等等，这是一种环境不公正是现象。本文从历史和哲学的角度来探讨环境不公道的现象和回顾潜在的法律, 实践，且从哲学的角度来解答如何达到环境正义。 最初的"环境正义" 是首先在"环境种族主义"提到的。它是对不同颜色的人的不均衡的冲击与歧视。但是, 现在的情况是确切的环境健康风险被蒙骗在更低的收入种族和族群中。为了将"环境种族主义"包含在“环境正义"之中，并且避免叫此行动为"种族主义者的额外行李"实践者几乎完全规定" 环境正义"相当于环境种族主义"虽然一次讨论关于命名原则也许似乎多余, 但就讨论的状况起源和战略上来讲，为达到环境正义，它实际上不可缺少。社会分配方式对公众关于一个词组的理解有着极大的影响。"环境正义" 是指依据宪法给予的权利，所有人民都应该居住在一个健康的环境之中，而不仅仅局限于种族平等。
II. 什么是环境正义?
美国环境保护代办处对"环境正义" 下的定义是：所有人民应当受到公平的对待和有效地介入到环境发展, 环境法章程和政策的实施和执行之中。不管种族, 颜色, 原国籍, 或收入。 公平对待意味没有小组，包括没有种族, 没有种族洛可可式的经济集团。对环境污染的责任，大家应该负担一个不均衡的份额。消极环境后果起因于工业，市政, 商业操作或施行的联邦、部族节目。许多研究显示：在过去20 年中, 少数非裔美国人特别容易遭受到由于环境污染而引起的危害。不幸地, 有许多例子可供选择来说明这种情况。Colin Crawford, 在他的书里, "跳舞小河的骚乱"中谈论到了那些了不起的企业家在努力选址的过程中将一种新的有害废料设施安排在密西西比的Noxubee 县。显眼地, 当Crawford 将Noxubee 县与其它县比较时, 他发现在1970 年-1993年间，它有最高的年平均失业率, 功能文盲也以一种高速率在增长。在其最低的captaincies区域，成人人口的百分之51.34 只有中学毕业证书。 另外, 12,500 人民居住在Noxubee 县, 百分之70 是非裔美国人和贫寒。 Crawford 发现了有害废料转储在这个贫寒县不主要是意外事故, 而是一次故意的竞选。少数非裔美国人，多数是白人, 在政治上强有力, 白人说这样会带来新工作机会，经济发展回更快的假的诺言。 如同Crawford 陈述, "谁经常忍受工业社会排泄物而在这种危险的环境之中生存的人往往是被历史忽略的人。"
III. 环境正义运动的简要历史
环境正义的正式历史起源于20多年前。1979 年,在休斯敦, 得克萨斯, 居民形成社区活动小组阻拦一种有害废料设施被修造在他们的中产阶级非裔美国人聚居地。1982 年, 最有新闻价值的关于环境正义的报道发生在北卡罗来纳。当一个抗议关于PCB 垃圾填埋在非裔美国人地区的会议取得了完全成功。 Warren的抗议报告发现了会计办公室的垃圾填埋在非裔美国人地区。虽然那些区域只有百分之20 住人。1987 年一个另外的报告演讲环境的不公道被出版了。由基督教会授权的"有毒废料和种族团结的教会"发现在团结的状态的社区是没有一种商业有害废料设施不会在那里被找出的。1991 年"颜色环境领导研讨会在华盛顿D.C.举行， 并且有世界各地650 个人出席了该会议。到会者采取了被散布在地球山顶的在里约热内卢的一套"环境正义"的原则。1992 年, EPA 建立了一个环境产权工作小组。由这个小组推荐, EPA 建立了环境正义办公室。1994年, 政策制定中心看了看基督团结教会在1987的报告， 他们发现少数人种比其他人多百分之47 的可能居住在有害废料设施附近。 最新的主动性环境正义发生在1994克林顿总统发布的行政命令中。第12898 文件下令联邦政府机关遵照标题VI ，杜绝所有联邦被资助的节目和活动影响人类健康或环境。标题VI 表明："没有人将在美国的地面，受到种族, 颜色或原国籍的歧视从而被排除, 被否认而得不到好处,大家都有权根据任一节目或活动接受联邦经济援助。"根据环境正义活动家标准, 克林顿政府增加了政府责任, 为那些争论已经负起了责任,现在有了一个清楚、明确的表达标准。
IV. 环境不公道的起源
环境的退化的负担根本上被不均衡地安置在我们的社会的不同阶层: 少数民族, 妇女, 和贫寒人口。从而涌现了环境哲学，在他们之中有深刻的生态主义, 生态学女权主义者都试图解释怎么使环境污染以经济发展的名义危及特定人群健康的时候变得可接受。在这个部分, 对这些生态学哲学进行简要的回顾, 并且对工业风险进行分析检测, 提出了环境不公道的起源可能的解释。产业和政府使用风险分析确定是否允许项目进行。"当风景和生态系统被认定为商品, 然后生态系的成员, 包括人, 被认为是被隔绝的和可取的单位。"工业风险分析确定是可接受的根据"。但是, 这个方法是根本上有缺陷的因为没有测试使用在确定风险的集合标准。所以, 极端不同的结论可能是使测试与不测试达到大致同样的风险。当一个潜在地危害项目被提议, 如果这是在一个组织完善和经济上充裕的社区, 社区成员能产生他们自己的风险分析数字显示一种不能接受的风险造从而否认许可证。但是, 如果负面地影响使得人们无力还击, 该项目很可能在先前的风险分析显示不能接受的情况下被允许。他们将有选择性地对风险分析进行讨论，来达到环境正义。本质的生态是安置人在生态学系统而不是在外部或中央之内的生态学哲学。另外, 人被认为是平等的, 没有特权和贵贱, 按价值对一个生态学系统的其它组分。生态系统的其他价值是基于其哲学价值的，而哲学价值又是以生态系统本身为根本，并且他又是一个哲学理念，那就是鼓励人们将这一本质作为其基础价值。Arne Ness,深刻生态主义之父, 开发了一套七条原则，当组合在一起时, 会形成一种生态学意识。第四个原则焦点在反类姿势。"人的生活方式变化, 一部分是由于(意欲的或不愿意的) 开发和镇压在某些小组而形成。开发与剥削不同, 但两个均有害地影响了认识自我的潜在性。"深刻生态主义者Naess 和他的支持者相信如果我们能将所有的影响我们的一切行动在系统中集中起来。(重要地是安置人在系统之内) 那我们就能达到社会正义和居住与环境一致。另外一个原则则是与污染和资源怠尽做斗争。将其结合起来, 这两条原则就描述了环境正义: 相等地对待所有人民，努力减少环境污染。Naess 相信这两个原则当中的一个独立地出现时, 一部分环境或人类将遭受污染。所以, 深刻的生态要求包含的，开放的思维与价值观比起我们经常使用的工业风险分析来确定是否允许污染产业出现或继续,或确定何处他们能倾销他们的有害废料的方法要好得多。有一个影响小但正在增长的部分在生态学哲学中叫做" bioregionalism"的运动正在侵蚀着政治经济系统。 "现代文化的全球化对文化的传播和生态学价值的变化作出了贡献。这运动相信, 对于人们而言将非常有必要开展一种机制来保存环境和保护自己免受污染产业影响。Bioregionalisms 认为这叫居住到位。 Bioregionalism 意味着 "您意识到生态, 经济, 和您居住地方的文化, 并且承诺做出他们的选择。"他们更加根本地相信,人们需要一种能够与之相邻的自然生态系相共生的一种能承受的方法。环境不公道的发生主要是因为为发展经济经常不根据地方需要或文化或生物变化而开发。当着眼于工业需要, 而不是文化或生态学需要时, 环境不公道则像女权理论家阐明的那样将贬低地球和人民的能力而没有遗憾。普遍的环境口号陈述为"爱您的母亲"。然而, 视同地球和自然像妇女一样使我们忽略了一种消极的后果，那就是我们在一个家长式社会中而不尊敬妇女。最近地球首先 喊出一种口号: "地球是妓女, 男人仍在奸污她"。正如我们正在进行的环保运动一样，大地母亲将吸收一切我们抛投在她那里的东西并且没有要求任何东西的回报。 "母亲在家长式文化下提供所有我们的生计并且吸收我们的废品, 她无限制地满足所有我们的需要而不计我们任何的费用。不管我们是什么，大地母亲都会像爱他的儿子一样爱护我们。


李恒，东华大学法学专业毕业，法学学士。潜心研学环境法学多年，有多篇相关文章在各类法学杂志发表，希望结交致力于环保法律事业的朋友！
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