Caring about the life-threatening impacts of climate change has for decades consumed the attention of climate justice advocates from every corner of the world. But what exactly does caring about the climate or caring about the future of life on earth look like? Responses to the question 'who cares?' inevitably lead to divergent calls for 'solutions'. Long-time climate justice scholar and advocate Henry Shue has called for a human rights approach to climate change solutions. He argues that any global energy transition policy framework must care about and take into account the necessary 'subsistence emissions' currently produced by poor nations, allowing them to escape poverty and rise to an established 'development threshold'. However, Shue (2019: 15) asserts that subsistence emissions have an expiration date: 'when adequate non-carbon energy is both affordable and accessible, no one will need to generate carbon emissions in order to provide for subsistence. Subsistence emissions will then no longer need to occur'. While I am in full agreement with the hastening of an accessible and affordable non-carbon economy for all, a few questions remain: does the transition to a decarbonised energy regime solve the problems of injustice associated with the histories of carbon-heavy, industrial development? And moreover, after the carbon transition, when we will have 'fixed' the carbon problem owing to new advances in climate science and technology, will caring about the climate no longer need to occur? In this essay, I want to applaud Shue's long-standing commitment to basic human rights, poverty alleviation, and advocacy of climate justice in his social and environmental policy scholarship. In the spirit of critical solidarity, I also want to probe a bit more into what I perceive to be (1) the assumptions underlying the 'non-carbon energy system' prospective scenario, which, I believe, relies too confidently on the rationality and efficacy of the 'green economy' and (2) the assumptions underlying a binary opposition between what might be considered a pre-modern, subsistence stage of development, which the privileged have a moral obligation to help others overcome, and the