Archive for the ‘Requiem for a Species’ Category
This post is to mark the impending publication of the latest book from Naomi Oreskes and Erik Conway, entitled The Collapse of Western Civilisation: A View From the Future. The authors have already published a summary of this book’s thesis and purpose in the academic journal Daedalus. However, in July, the book itself will be published by Columbia University Press, who summarise it thus:
In this haunting, provocative work of science-based fiction, Naomi Oreskes and Eric Conway imagine a world devastated by climate change. Dramatizing the science in ways traditional nonfiction cannot, the book reasserts the importance of scientists and the work they do and reveals the self-serving interests of the so called “carbon combustion complex” that have turned the practice of science into political fodder. Based on sound scholarship and yet unafraid to speak boldly, this book provides a welcome moment of clarity amid the cacophony of climate change literature.
I was tempted to recommend readers look at all previous posts in my ‘Belshazzar’s Feast’ or ‘Collapse’ categories. However, this would take quite a long time. Therefore, if you have not read them before, I will just limit myself to recommending that you read:
– The first of two sequential posts in January 2012 about Jared Diamond’s Collapse: How Societies Choose to Fail or Succeed; and
– One of my earliest posts from September 2011 (reproduced in slightly modified form below), in which I mention the Civilisation: Is the West History? book and TV series by Niall Ferguson.
Taking these three books – from Diamond, Ferguson, and Oreskes and Conway – together, the one thing humanity will not be able to say is that it was not warned…
The Ark of the Covenant and the Temple of Dagon
I firmly believe that you do not need to be an adherent to any faith to find value in religious texts; and this is one of my favourite historical stories from the Old Testament: It tells of the Philistines (i.e. now Palestinians) capturing the Ark of the Covenant and – eventually – returning it to the Jews because of all the trouble having it caused (see 1 Samuel Chapters 5 and 6 if you’re interested). I think the moral of this story may be twofold: It tells us (1) that God can look after himself; and (2) we should not raise any object to the status of an idol.
Personally speaking, learning the first lesson from this story eventually convinced me in the mid-1980s that there was no point trying to persuade my devoutly-atheistic teachers at Portsmouth Polytechnic (as it was then) that not all Christians were Young Earth Creationists… However, globally speaking, learning the second lesson from this story will be necessary before humanity can dig itself out of the hole it is now in – as a result of (1) pride (in our own resourcefulness); and (2) complacency (regarding the Earth’s sensitivity to our activity)…
This was the warning given by E.F. Schumacher in Small is Beautiful (1973) and, most-recently, by James Lovelock in Revenge of Gaia (2006). Karl Marx called it “money fetishism” and Herman Daly called it “growthmania” but, whatever you want to call it, we need to renounce it; and acknowledge that all human actions – most important of all being waste production – have consequences… Therefore, more than anything else, this is a plea for anthropogenic humility, intellectual honesty, moral courage, and determined action. This is because if we fail to act soon then, yes, I do firmly believe that we face an environmental catastrophe.
If all of the above merely convinces you that environmentalism is a new religion, so be it but, I think you are wrong: I think consumerism is the new religion and, on the contrary, environmentalism is just a natural response to the realisation that humanity is having a terrible impact on the planet; and needs to change its ways before its very existence – in anything like current numbers and at current average levels of affluence – is seriously compromised.
Authors will have to forgive me if they feel I have here plagiarised any of their work, because this is an amalgamation of many different things I have seen or read. However, above all, it is influenced most-recently by watching Civilisation: Is the West History? by Niall Ferguson; and reading Requiem for a Species by Clive Hamilton… I do not believe either of these two men has been ideologically “captured” by any political agenda; they are merely being (at times painfully) honest and objective about the predicament in which we now find ourselves (though to be fair we were warned almost 40 years ago but chose not to listen).
In their latest book, Oreskes and Conway suggest that collapse will occur in 2093. Sadly, I suspect it will be a lot sooner than that. However, far from being mere pessimism, this conclusion is based on a great deal of scientific research. Research that shows that environmental change is now in the process of accelerating beyond our capacity to mitigate it:
– What on Earth are we doing? (19 February 2013).
– A summary of the ‘Climate Departure’ research of Mora et al. (11 October 2013).
…or the Preservation of Favoured Rhetoric in the Service of Liars.
With apologies to Charles Darwin for the parody of the title of his most famous work (Darwin, 1859), I have decided to mark the start of work on my PhD by posting here the Abstract and Conclusions of my MA dissertation, ‘A Discourse Analysis of Climate Change Scepticism in the United Kingdom’. Existing readers will, no doubt, be aware that the Abstract has been on the About page of this blog since its inception, and other bits and pieces have appeared over time (links embedded below). However, the Conclusions have never been published here before (although I have often alluded to them). The whole thing, of course, was the basis for my book, The Denial of Science: Analysing climate change scepticism in the UK, which can be purchased in hardcopy or eBook form from any decent online bookstore (click on book cover, right, for details).
Before reading further, however, please note the following:
1. Since writing this, three years ago, I have stopped using the more familiar – but imprecise – term ‘Anthropogenic Global Warming’ (AGW), in favour of the less familiar – but more precise – term ‘Anthropogenic Climate Disruption’ (ACD).
2. It is not possible to explain the totality of late 20th Century warming unless humans are the primary cause.
3. Disputing this necessitates believing that the majority of climate scientists are either: (a) being stupid; (b) reaching unjustifiable conclusions; or (c) wilfully stating things they know to be false.
4. Whereas 3(a) is highly improbable and 3(b) is entirely irrational, if 3(c) were true, unlike industry-sponsored misinformation campaigns, it would be unprecedented. However, fortunately for all those interested in avoiding ideologically-driven denial of science in the service of vested business interests, evidence continues to pour in to show that the scientific consensus is entirely reasonable, rational and reliable.
Discourse analysis is understood in the sense proposed by John Dryzek (2005) that it involves the textual assessment of (a) basic entities recognised or constructed; (b) assumptions about natural relationships; (c) agents and their motives; and (d) key metaphors and rhetorical devices used. As a piece of social science research, no attempt is made to prove or disprove the validity of the scientific consensus view that climate change is happening and that human activity is its primary cause. However, this reality has been assumed solely in order to analyse the views of climate change sceptics that dispute it. To this end, the philosophical roots of scepticism; its possible misappropriation for ideological reasons; and the psychological causes of denial are reviewed. In this context, based on the finding of numerous researchers that conservative think-tanks (CTTs) often act as the primary driving force of campaigns to deny environmental problems, the output of such UK-based CTTs is analysed, along with that of scientists, economists, journalists, politicians and others. Whereas the majority of CTTs analysed dispute the existence of a legitimate consensus, and the majority of sceptical journalists focus on conspiracy theories, the majority of scientists and economists equate environmentalism with a new religion; whereas politicians and others analysed appear equally likely to cite denialist and/or economic arguments for inaction. However, because of the economic and political realities of the world in which we live, politicians will not take any action that will be unpopular with business interests and/or the wider electorate. If so, Peter Jacques (2009) would appear to be right to conclude that anti-environmentalism (i.e. environmental scepticism) needs to be exposed as being “in violation of the public interest”.
Whereas the majority of CTTs analysed dispute the existence of a legitimate consensus – and the majority of sceptical journalists focus on conspiracy theories of various kinds – the majority of scientists and economists equate environmentalism with a new religion. In contrast to all of the above, the politicians and others analysed appear equally likely to cite denialist and/or economic rationalist arguments.
Climate change sceptics often object to being called ‘denialists’ on the grounds that they accept the climate is changing but do not accept that we are causing it. However, this appeal to reason is wholly reliant on the complexity of climate science; and the consequential limited understanding of it amongst the vast majority of the population.
Therefore, although many sceptical scientists and economists may wish to draw analogies between concern for the environment and religious belief; and be very dismissive of “an uncritical acceptance of this new conventional wisdom” (Peacock 2008: 114), this does not negate the reality of the Limits to Growth argument; nor change the strong probability that, in addition to being the “greatest market failure in history” (Stern) and “a failure of modern politics” (Hamilton), AGW is the clearest evidence yet that the Earth has a limited capacity to cope with the waste products of human activity (cf. Meadows et al. 2005: 223). As James Lovelock has put it:
Unless we see the Earth as a planet that behaves as if it were alive, at least to the extent of regulating its climate and chemistry, we will lack the will to change our way of life and to understand that we have made it our greatest enemy. It is true that many scientists, especially climatologists, now see that our planet has the capacity to regulate its climate and chemistry, but this is still a long way from being conventional wisdom (Lovelock 2006: 21-2).
Furthermore, there is strong circumstantial evidence to suggest that this scepticism being fuelled by those with a vested interest in the continuance of ‘business as usual’ (i.e. the FFL and/or CTTs) by seeking to downplay, deny or dismiss the scientific consensus on the extent of AGW; and/or the unsustainable nature of exponential growth in economic development, resource depletion, and environmental pollution (Hamilton, Jacques, MacKay, Oreskes & Conway, etc.).
If the consensus view of AGW is correct, taking action to mitigate and/or adapt to the realities of AGW in a timely fashion has already been delayed by several decades. This would make it imperative that this delay should end; and that action should be taken. However, because of the economic and political realities of the world in which we live, politicians will not take any action that will be unpopular with business interests and/or the wider electorate. If so, it is also imperative that those with a vested interest in the continuance of ‘business as usual’ – waging this disinformation campaign – should be exposed as the real enemies of humanity and the planet.
It is hoped that this research will be of benefit to those seeking to achieve this end.
Darwin, C. (1859), On the Origin of the Species by Means of Natural Selection, or the Preservation of Favoured Races in the Struggle for Life. London: Murray.
Dryzek, J. (2005), The Politics of the Environment (2nd ed). Oxford: Oxford University Press.
Hamilton, C. (2010), Requiem for a Species: Why we resist the truth about climate change. London: Earthscan.
Jacques, P. (2009), Environmental Skepticism: Ecology, Power and Public Life. Farnham: Ashgate.
Lack, M. (2013), The Denial of Science: Analysing climate change scepticism in the UK Milton Keynes: AuthorHouse.
Lovelock, J. (2006), Revenge of Gaia. London: Allen Lane.
MacKay, D. (2009), Sustainable Energy: without the Hot Air. Cambridge: UIT. Available online at http://withouthotair.com.
Oreskes, N. & Conway E. (2010), Merchants of Doubt. New York, NY: Bloomsbury Press.
Peacock, A. (2008), ‘Climate change, religion and human freedom’, in Robinson C. (ed), Climate Change Policy: Challenging the Activists. London: IEA, pp.114-31.
Stern, N., et al. (2006), Stern Review: The Economics of Climate Change. London: HM Treasury.
If you have a genuine interest in understanding who it is that has been lying about climate change for decades, based on the research I have since done (in order to draft my PhD proposal), I would recommend that you read any or all of the following:
Capstick, S. & Pidgeon, N. (forthcoming). ‘What is climate change scepticism? Examination of the concept using a mixed methods study of the UK public’. Global Environmental Change. Corrected proof available here [accessed 01/02/2014].
Carvalho, A. & Burgess, J. (2005). ‘Cultural Circuits of Climate Change in U.K. Broadsheet Newspapers, 1985–2003’. Risk Analysis, 25 (6), pp.1457-69. PDF available here [accessed 01/02/2014].
Gavin, N. & Marshall, T. (2011). ‘Mediated climate change in Britain: Scepticism on the web and on television around Copenhagen’, Global Environmental Change, 21(3) pp.1035-44. Abstract available here [accessed 01/02/2014].
Jacques, P. et al. (2008), ‘The organisation of denial: Conservative think tanks and environmental scepticism’, Environmental Politics, 17(3), pp.349-385. Available here [accessed 01/02/2014].
O’Neill, S.J., & Boykoff, M. (2010). Climate denier, skeptic, or contrarian? Proceedings of the National Academy of Science 107:E151. Available here [accessed 01/02/2014].
Painter, J. (2011). Poles Apart: The International Reporting of Climate Sceptics (Oxford: Reuters Institute for the Study of Journalism). PDF of Executive Summary available here [accessed 01/02/2014].
“The red pill and its opposite, the blue pill, are pop culture symbols representing the choice between embracing the sometimes painful truth of reality (red) and the blissful ignorance of illusion (blue).”
In September 2010, I resigned from my last full-time job (i.e. something for which an employer paid me for services rendered) in order to do a Master of Arts (MA) degree in Environmental Politics. This followed months (if not years) during which I had become increasingly concerned about ‘the painful truth of reality’ (that the Earth is no longer able to cope with size of the human population on it) and ‘the blissful ignorance of illusion’ (that perpetual growth in resource consumption and/or degradation are possible and/or sensible).
The last two-and-a-half years have, in many ways, been an absolute nightmare for me: I did not do my MA with the intention of returning to hydrogeology afterwards. Indeed, by the time I finished my MA, I had concluded that the most sensible thing would be for me to pursue my research in the form of a PhD. Despite all this, having investigated an array of alternative ways forward, I have spent a great deal of this time applying for hydrogeology jobs. However, having got my MA research published in the form of a book – and having had a number of academics subsequently tell me I should pursue my research further – I am now delighted to announce that:
I have been offered & accepted a place as a full-time PhD student at the University of Liverpool.
For me, doing my MA was the equivalent of Neo’s meeting with Morpheus in The Matrix. Just like the character of Neo in the movie, I have spent most of my life feeling there is something very wrong with reality – I just could not say why. In the course of doing my MA, however, I read a number of things that began to help me understand what the problem is. Chief amongst these were the following:
‘Betrayal of Science and Reason’ (1996) by Paul and Anne Ehrlich.
‘Environmental Skepticism’ (2009) by Peter Jacques.
‘Requiem for a Species’ (2010) by Clive Hamilton.
‘Merchants of Doubt’ (2010) by Naomi Oreskes and Erik Conway.
One third of my MA involved researching and writing a dissertation. As a result of my reading these books, I chose to research the subject of climate change scepticism – as summarised on the About page of this blog. Having completed my research, this is how summarised my work in the closing chapter of my dissertation (i.e. as submitted in August 2010):
Whereas the majority of [conservative think tanks] analysed dispute the existence of a legitimate consensus – and the majority of sceptical journalists focus on conspiracy theories of various kinds – the majority of scientists and economists equate environmentalism with a new religion… Climate change sceptics often object to being called ‘denialists’ on the grounds that they accept the climate is changing but do not accept that we are causing it. However, this appeal to reason is wholly reliant on the complexity of climate science; and the consequential limited understanding of it amongst the vast majority of the population.
Therefore, although many sceptical scientists and economists may wish to draw analogies between concern for the environment and religious belief… this does not negate the reality of the Limits to Growth argument; nor change the strong probability that… [anthropogenic climate disruption] is the clearest evidence yet that the Earth has a limited capacity to cope with the waste products of human activity… As James Lovelock has put it:
Unless we see the Earth as a planet that behaves as if it were alive, at least to the extent of regulating its climate and chemistry, we will lack the will to change our way of life and to understand that we have made it our greatest enemy. It is true that many scientists, especially climatologists, now see that our planet has the capacity to regulate its climate and chemistry, but this is still a long way from being conventional wisdom. [‘Revenge of Gaia (2006) p.21-2].
…If the consensus view of [climate change] is correct, taking action to mitigate and/or adapt… in a timely fashion has already been delayed by several decades. This would make it imperative that this delay should end; and that action should be taken. However, because of the economic and political realities of the world in which we live, politicians will not take any action that will be unpopular with business interests and/or the wider electorate. If so, it is also imperative that those with a vested interest in the continuance of ‘business as usual’ – waging this disinformation campaign – should be exposed as the real enemies of humanity and the planet.
It is hoped that this research will be of benefit to those seeking to achieve this end.
However, for this objective to be fully realised, it may be necessary to demonstrate the extent to which this disinformation is being orchestrated; rather than just being the consequence of a few misguided but influential people. For this to be achieved, would require significant research, based on Jacques et al. (2008), on a scale similar to that undertaken by Oreskes and Conway; and for this to be widely publicised in similar fashion to their Merchants of Doubt book. The starting point for all of this would therefore probably have to be a PhD.
And so, two years later than originally scheduled, that is what I am now going to do.
I should wish to hereby acknowledge the assistance of Elaine McKewon – who found my book on the Internet and contacted me – without whose encouragement I would not have produced a sensible research proposal; identified a shortlist of UK-based academics with relevant research interests; and sent it to them. Of this dozen (or so) academics, three or four expressed some interest, two suggested it needed refining and one offered to supervise it (and helped me refine it). All of this may explain why my activity level in the blogosphere reduced in the second half of 2013. Therefore, although I intend to continue blogging (albeit – as now – on an infrequent basis), my main focus for the next few years will be pursuing my research in the form of a PhD.
As such, my desire to “derail climate change denial” may still be a distant dream but, at least I can now say with confidence that it is a work in progress; one to which I am personally making an active contribution.
The UK Home Office is currently running a hard hitting campaign to highlight the common truth that both victims and perpetrators of domestic abuse cannot recognise (or admit) the nature of their situation. The campaign is entitled, ‘If you could see yourself would you see abuse?’ Here is an example:
Is this where humanity is at today? Are we in denial about what we have done – and are doing – to the planet? I think many of us are. Therefore:
— On Monday, I re-published an article written by the Executive Director of CIWEM, Nick Reeves, highlighting the modern delusion that perpetual growth can be sustainable.
— On Wednesday, I published a summary of a conversation with a technological optimist who seems to want to insist that human ingenuity means that resources are effectively infinite.
— Today, I want to bring things full-circle to consider the ultimate problem, the numbers of human beings on the planet.
How Many People Can Live On Planet Earth?
This was the title of a BBC Horizon programme first broadcast just over a year ago, narrated by Sir David Attenborough. If you have never seen it – and even if you have – it is well worth watching. However, at nearly an hour long, many may not watch it, so I will summarise it below.
In his own lifetime, octogenarian, Sir David has witnessed the human population of the planet triple. It is now seven times what it was before the Industrial Revolution; and the UN predict that, unless ecological limits intervene to prevent it, there could be anything between 9 and 15 billion by the end of this Century. A great deal depends on the education and emancipation of women: Given the health and freedom to choose, well-educated women choose not to have big families. Therefore, authoritarian government policies including enforced sterilisation and fines for having more than one child are not required.
However, all that is required to ensure that there will be over 9 billion humans by 2050 is for all the teenagers alive today to survive to be grandparents. This is the problem; and the programme examines three reasons why it is a problem, namely: Water, Food, and Energy.
The programme points out that there is no more water on the Earth today than there was 4600 million years ago: Most of it is salty and will kill you if you drink it; and most of the 1% that is fresh water is locked-up in glaciers and ice caps. Already, today, 1 billion people do not have access to clean water. Is it really sensible to suggest that water scarcity is not going to be a problem in the future when it is already one now?
Growing food needs lots of water; a very significant proportion of available freshwater is already used for agriculture. In the last 50 years land-locked surface water drainage systems like those that feed the Aral Sea (in the former USSR) and Lake Chad (in Africa) have been so over-exploited for agricultural purposes that, today, both bodies of water have almost disappeared (i.e. they are about 10% of their former size).
The mechanisation of farming and the widespread use of artificial pesticides and fertilisers (derived from hydrocarbons and phosphate) enabled massive increases in agricultural productivity and efficiency. In the last half century alone, such technology has resulted in a fivefold increase in crop yields. Surely, it is delusional to think this can continue indefinitely? To borrow a phrase from the sphere of stock market traders, “past performance does not guarantee future returns on your investment”. Talking of investment, many governments (like China) are already buying up land in other countries to feed their own people: This has already produced the insane situation in which countries like Ethiopia (that cannot feed their own people) are being used by foreign governments to grow food that is then exported to be consumed by others. Where is the justice in that?
More humans will use more energy and, unless each one of us starts using much less of it, there will soon not be enough to go around. This is already a genuine concern to many governments around the World (although many do not admit it publicly).
Here in the UK, we face record high energy prices and increasing energy insecurity as a result of the failure of successive governments to plan ahead; and encourage as many people as possible to become energy-independent (by generating their own electricity from renewable sources). Had they done this, we would not now need to consider implementing massive new power distribution networks that will disfigure our countryside far more than do any number of windfarms. Therefore, with the possible exception of the long term implications of an ageing population, the failure to facilitate the decentralisation and decarbonisation of our power generation systems is probably the greatest political failure in modern Britain.
On a global scale, therefore, it is little wonder that Clive Hamilton has described the anthropogenic climate disruption that we now see unfolding around us as “a failure of modern politics”.
Towards the end of the programme, Sir David Attenborough cites the work of Professor William E. Rees at the University of British Columbia. It is Rees that first came up with the concept of ecological carrying capacity. Attenborough summarises Rees’ work by saying that the Earth might be able to support 15 billion people if everyone was living like people in many poor countries today but only 1.5 billion if everyone was living like people do in the USA. There are many who think even this is insanely optimistic: This is because the greater the amount by which we humans exceed the Earth’s ecological carrying capacity, the greater the amount by which that capacity is ultimately reduced. That being the case, the fact that the Earth supported 1 billion humans for tens of thousands of years prior to the Industrial Revolution may well now be irrelevant. http://www.greatchange.org/ophuls,ecological_scarcity.html
So, then, is it about time that we humans admitted that we have been guilty of domestic abuse on a planetary scale? I for one think that it is.
Does that make me anti-human, anti-progress, anti-Western, or anti-Capitalist? No, it does not: As I said on Wednesday, it just makes me an environmental realist. It just makes me someone who recognises that, unless we stop abusing our environment, we will eventually make life impossible for many millions if not billions of our fellow humans; and consign a significant proportion of all known life-forms to the pages of our natural history textbooks. As one of my regular readers, Pendantry, would undoubtedly point out, I think we really are living in The Age of Stupid.
The 18th Conference of the Parties (COP18) to the UN’s Framework Convention on climate Change (UNFCCC), ended in Doha (Qatar) last weekend. Sadly, this event was not considered newsworthy in the mainstream media in the UK. Irrespective of the outcome of COP18, the X Factor and the tragic death of a nurse following a hoax phone call were considered far more important than the diminishing prospects for international cooperation to avert a climate catastrophe.
Back in the real world – as opposed to the sweet-smelling rose garden of our celebrity-obsessed media – the consequences of the UNFCCC’s failure to prevent continual growth in carbon dioxide emissions over the last 20 years have been reported by a wide range of bodies. The news is not good.
Even before COP18 had ended, Greenpeace International executive director Kumi Naidoo, was on record as having told the AFP news agency:
If we make a judgment based on what we’ve seen in these negotiations so far, there is no reason to be optimistic. – Fractious Doha talks bode ill for 2020 deal, observers say
Writing for the website of the Global Travel Industry News website – let’s not talk about its carbon footprint for now – Wolfgang H. Thome (a PhD from Uganda) reported the outcome of COP18 as follows:
In spite of the writing now being clearly on the wall, and climate change projections suggesting an average rise of temperatures by 2 degrees C 40 years from now, and up to 5+ degrees C by the end of the century, the main polluters have once again succeeded to push tough decisions into the future. – Doha’s failure spells doom for Africa
A team of observers from the Center for American Progress website, introduced their summary of events as follows:
The end of this year’s UN climate summit last weekend in Doha, Qatar, marked a period of transition… to… a three-year process to create a new comprehensive climate treaty, which will be applicable to all countries and cover 100 percent of global emissions. – See here for the full briefing on the outcome.
There is just one problem with the glacial speed of the UNFCCC’s progress towards a Treaty to replace the failed Kyoto Protocol – unlike glacier melting in the real world – it is not accelerating in response to the increasingly obvious warming of the planet.
With my thanks to fellow-blogger Paul Handover for alerting me to it – via his most recent post – the Yale Forum on Climate Change and The Media has reported that the renowned British climate scientist – and prominent critique of UK government policy – Professor Robert Watson, recently told a California audience that:
Fundamentally, we are not on a path toward a 2 degree world… Average global temperatures could rise 2 to 7 degrees C by the end of the century, driving a litany of environmental change… Therefore, we must adapt… – Forget About That 2-Degree Future
What scares me about this is that, as Clive Hamilton suggested (in Requiem for a Species), believing that we can adapt to the accelerating change that our leaders are ignoring is very probably a fanciful delusion in itself. – http://www.clivehamilton.net.au/cms/media/documents/speeches/launch_speech_for_website.pdf
We have failed to heed the warning signs and therefore, just as William Ophuls predicted (in Ecology and the Politics of Scarcity), we are currently in the process of reducing the Earth’s long-term ecological carrying capacity. Furthermore, the longer our political “leaders” take to acknowledge – and respond to – this fact, the greater the collateral damage is going to be. – http://www.greatchange.org/ophuls,ecological_scarcity.html
In the long run, unmitigated climate change is almost certainly going to cause genocide on an unprecedented scale – at least 100 times greater than the extermination of 6 million Jews by the Nazis 70 years ago. As was the case back then, an awful lot of people seem to be just standing around allowing it to happen.
This is a slightly modified version of an item I wrote for Paul Handover’s Learning from Dogs blog; first published yesterday under the title ‘Avoiding the catastrophe of indifference’. As well as being a summary of the raison d’etre of this blog (i.e. “On the politics and psychology underlying the denial of all environmental problems”), this also provides a summary of the reasons why many formerly-placid scientists think that widespread civil disobedience now may be the only way to prevent a permanent reduction in the ecological carrying capacity of planet Earth, and significant extinction of species, before the end of the 21st Century.
In 2010, the Australian social anthropologist Clive Hamilton published Requiem for a Species: Why we Resist the Truth About Climate Change – one of the scariest but most important books I think I have ever read. Reading Hamilton’s book was one of the reasons I decided, as part of my MA in Environmental Politics, to base my dissertation on climate change scepticism in the UK. In the process, I read much but Hamilton’s book was one of very few that I actually read from cover to cover – I simply did not have time to read fully all the books for my research. However, because I have a background in geology and hydrogeology, my greatest challenge was learning to think like a social scientist.
Having said all that, I must also admit I have also learnt a whole load more cary stuff as a result of subscribing to Learning from Dogs; Lester Brown’s World on the Edge: How to Prevent Environmental and Economic Collapse being just one that comes to mind! Then, of course, there is what David Roberts himself says, which is just as scary. I think we have good reason to be scared.
However, as Hamilton points out, we must move beyond being scared, which is simply debilitating, and channel our frustration into positive action. Because if we do not, there is a great deal of circumstantial evidence to suggest that civilisation may well fail. If that means engaging in acts of civil disobedience, as it has done for James Hansen and many others, well, so be it. I suspect that nothing worthwhile has ever been achieved without someone breaking the law in order to draw attention to injustice: The abolition of slavery and child labour; the extension of the right to vote to all men (not just landowners) and – eventually – to women also.
This is the conclusion Hamilton reaches; that civil disobedience is almost inevitable (p.225): Just as turkeys won’t vote for Christmas, our politicians are not going to vote for climate change mitigation unless we demand that they do so.
So it was the steer from my dissertation supervisor that lead me to read David Aaronovitch’s Voodoo Histories: How Conspiracy Theory Has Shaped Modern History, and much more about psychology. All of which guided the Introductory section of my dissertation, which summarised the philosophical roots of scepticism, the political misuse of scepticism, and the psychology of denial; as summarised on my blog recently (starting here). This then is an elaboration of the last of those topics, the psychology of denial. Indeed, it formed the preamble to the concluding chapter of my dissertation (not previously published).
To help me research this (to me unfamiliar) subject, my dissertation supervisor sent me a PDF copy of a paper written by Janis L. Dickinson in 2009 and published in the Ecology and Society journal. It was called ‘The People Paradox: Self-Esteem Striving, Immortality Ideologies, and Human Response to Climate Change’ and dealt with a challenging, almost taboo subject, namely our own mortality. Despite my initial reluctance to learn about psychology, the more I read the more I realised just how central psychology was to explaining why we humans have failed to address the problem of climate change. As such, I eventually summarised the work of Dickinson, together with other sources of material, in the following manner:
In considering reasons for the collective human failure to act to prevent anthropogenic global warming (AGW), a number of authors appear to have been influenced by Ernest Becker’s The Denial of Death (1973). For example, Aaronovitch proposed that we try to avoid the “catastrophe of indifference” that a world devoid of meaning or purpose represents (p. 340). Hamilton suggested that climate disruption “has the smell of death about it” (p. 215).Janis Dickinson elaborates a little more, exploring what she describes as “…one of the key psychological links between the reality of global climate change and the difficulty of mobilizing individuals and groups to confront the problem in a rational and timely manner”, then referring to what psychologists call terror management theory (TMT) – Dickinson also categorises denial of climate change; denial of human responsibility and immediacy of the problem as proximal responses (Dickinson 2009).
Furthermore, as referenced here, both Dickinson and Hamilton suggest that other distal TMT responses, such as focussing on maintaining self-esteem or enhancing self-gratification, can be counter-intuitive and counter-productive. Dickinson summarises the recent work of Tim Dyson by saying “[b]ehavioral response to the threat of global climate change simply does not match its unique potential for cumulative, adverse, and potentially chaotic outcomes” (ibid).
Based on my research into the most frequently used arguments for dismissing the scientific consensus regarding climate change, I eventually summarised my findings (in the Abstract to my dissertation) as follows:
Having analysed the output of such UK-based Conservative think-tanks (CTTs), along with that of scientists, economists, journalists, politicians and others, it would appear that the majority of CTTs dispute the existence of a legitimate consensus, whereas the majority of sceptical journalists focus on conspiracy theories; the majority of scientists and economists equate environmentalism with a new religion; and politicians and others analysed appear equally likely to cite denialist or economic arguments for inaction.
As I find myself saying quite frequently, the most persistent arguments against taking action to mitigate climate change are the economic ones.
However, as all the authors mentioned have suggested, or at least inferred, I think it is undoubtedly true that the most potent obstacle to people facing up to the truth of climate change is our psychological reluctance to accept responsibility for something that is obviously deteriorating – namely our environment!
Nevertheless, all is not yet lost. We do not all need to go back to living in the Dark Ages to prevent societal and environmental collapse but we do need to accept a couple of fundamental realities:
1. Burning fossilised carbon is trashing the planet. Therefore, fossil fuel use must be substituted in every possible process as rapidly as possible. Unfortunately, it is not substitutable in the most damaging process of all; aviation. That merely increases the urgency of substituting where we can (i.e. power, lighting and temperature control).
2. Poor people in developing countries have a legitimate right to aspire to having a more comfortable life but the planet definitely cannot cope with 7 to 10 billion people living like we do in the “developed” countries.
Once we accept these realities, we will learn to use less fossil fuels and, if we can become self-sufficient using renewable energy sources, we can have a flat-screen TV in every room and leave them on standby and the A/C on full power 24/7 and still have a clear conscience. However, we must get off fossil fuels ASAP.
Is it time to say goodbye to the Goldilocks Planet?
I hope not, because the next-nearest one yet discovered is 600 light years away! However, if we are indeed now passing a tipping point (i.e. as the widespread rapid thawing of Siberian permafrost suggests) both mitigation and adaptation will be almost impossible. Therefore, if we cannot reverse the damage already done (i.e. how can we make permafrost re-freeze or reverse the retreat of mountain glaciers?), we may have to accept that temperatures will eventually rise to a level at which the Antarctic first became glaciated 35 million years ago; and that sea levels will now rise continuously for several centuries – making any permanent settlement anywhere near the coast impossible (see James Hansen in Storms of my Grandchildren).
If your response to all this is to accuse me of being alarmist, all I can say is that I am afraid denial is definitely not a good evolutionary survival mechanism. Furthermore, as American high school science teacher – and now climate change activist – Greg Craven has said, “Unfortunately, the experiment is already running; and we are all in the test-tube!” I believe we must therefore hope that humanity will not repeat the folly of the former inhabitants of Easter Island; who chopped down all their trees for firewood and allowed all the decent soil to be washed away so they could not grow anything.
I think it is fair to say that 2011 was a difficult year for humanity and the planet; and 2012 could be worse. We now seem to be facing both a financial and an environmental crisis: Even at the tender age of 46, I can appreciate that the prospect of 6 years of austerity measures (here in the UK) is completely without precedent; worse even than the great depression of the 1920s. In the UK, public sector workers have been demanding a better pension! What about a better economic system, or even a better planet? If necessary, please forgive my impertinence but, how can people demand justice for themselves whilst ignoring all the injustices we are inflicting on those least able to adapt; and/or bequeathing to our descendants?
This is almost as pessimistic as my recent answer on ClimateSight to the question “Why are people who want to reduce – and possibly eliminate pollution – and create a safer world, considered obstructionist naysayers?“, which is… “If everyone lived as we do in ‘the West’, the planet’s ecological carrying capacity would only be about 3 billion [Paul and Anne Ehrlich (1996)]. Therefore we cannot solve poverty without allowing a lot of people to die or by wealthy people agreeing to moderate their over-consumption of the Earth’s resources. Sorry to be so blunt but, this is the simple answer to the question.” …Despite what detractors say this is not misanthropic eco-Socialism, it is reality. There is not enough decent farmland and/or resources of every kind for 7 billion people or more to live like we currently do in ‘the West’. If we are not going to deny the legitimate aspirations of poorer peoples to attain a better standard of living, we will have to moderate our over-consumption and/or pollution of the Earth’s resources. We cannot have it both ways.
If we continue to burn all the Earth’s fossil fuels – just because they are there and because we can – we will most certainly have to say good bye to our Goldilocks Planet. However, now that we know that what we are doing is causing the problem, would it not be a good idea to stop doing it? You know: When in a hole, stop digging, etc… As the Good Book says, “As a dog returns to its vomit, so a fool repeats his folly” (Proverbs 26:11).
Suggested New Year’s Resolution:
If we want things to change, I believe we must acknowledge that Clive Hamilton is right: climate change is a failure of modern politics – representative democracy is not working! Therefore, we must all take a much more active role in the process of government – this is called participatory democracy – and we must start by demanding that our politicians dismantle (or at least stop being misled by) the fossil fuel lobby who do not want their business as usual programme interrupted.
Having said all that, I would still like to sincerely wish you all the best for 2012 (although I hope the Mayan Calendar is wrong).