Category Archives: Humanity

Pope Francis on how we are trashing our home

Pope Francis writes: The Earth, our home, is beginning to look more and more like an immense pile of filth. In many parts of the planet, the elderly lament that once beautiful landscapes are now covered with rubbish. Industrial waste and chemical products utilised in cities and agricultural areas can lead to bioaccumulation in the organisms of the local population, even when levels of toxins in those places are low. Frequently no measures are taken until after people’s health has been irreversibly affected.

These problems are closely linked to a throwaway culture which affects the excluded just as it quickly reduces things to rubbish. To cite one example, most of the paper we produce is thrown away and not recycled. It is hard for us to accept that the way natural ecosystems work is exemplary: plants synthesise nutrients which feed herbivores; these in turn become food for carnivores, which produce significant quantities of organic waste which give rise to new generations of plants. But our industrial system, at the end of its cycle of production and consumption, has not developed the capacity to absorb and reuse waste and by-products. We have not yet managed to adopt a circular model of production capable of preserving resources for present and future generations, while limiting as much as possible the use of non-renewable resources, moderating their consumption, maximizing their efficient use, reusing and recycling them. A serious consideration of this issue would be one way of counteracting the throwaway culture which affects the entire planet, but it must be said that only limited progress has been made in this regard.

The climate is a common good, belonging to all and meant for all. At the global level, it is a complex system linked to many of the essential conditions for human life. A very solid scientific consensus indicates that we are presently witnessing a disturbing warming of the climatic system. In recent decades this warming has been accompanied by a constant rise in the sea level and, it would appear, by an increase of extreme weather events, even if a scientifically determinable cause cannot be assigned to each particular phenomenon. Humanity is called to recognise the need for changes of lifestyle, production and consumption, in order to combat this warming or at least the human causes which produce or aggravate it. It is true that there are other factors (such as volcanic activity, variations in the Earth’s orbit and axis, the solar cycle), yet a number of scientific studies indicate that most global warming in recent decades is due to the great concentration of greenhouse gases (carbon dioxide, methane, nitrogen oxides and others) released mainly as a result of human activity. Concentrated in the atmosphere, these gases do not allow the warmth of the sun’s rays reflected by the Earth to be dispersed in space. The problem is aggravated by a model of development based on the intensive use of fossil fuels, which is at the heart of the worldwide energy system. Another determining factor has been an increase in changed uses of the soil, principally deforestation for agricultural purposes.

Many of those who possess more resources and economic or political power seem mostly to be concerned with masking the problems or concealing their symptoms, simply making efforts to reduce some of the negative impacts of climate change. However, many of these symptoms indicate that such effects will continue to worsen if we continue with current models of production and consumption. There is an urgent need to develop policies so that, in the next few years, the emission of carbon dioxide and other highly polluting gases can be drastically reduced, for example, substituting for fossil fuels and developing sources of renewable energy. Worldwide there is minimal access to clean and renewable energy. There is still a need to develop adequate storage technologies. Some countries have made considerable progress, although it is far from constituting a significant proportion. Investments have also been made in means of production and transportation which consume less energy and require fewer raw materials, as well as in methods of construction and renovating buildings which improve their energy efficiency. But these good practices are still far from widespread. [Continue reading…]

The complete text of the encyclical, Laudato Si: On the Care of the Common Home, from which the extract above was taken, can be read here.

Did Pope Francis actually write this 180 page document? John Hooper explains that it was a team effort and that “much of the work was delegated to the Pontifical Council for Justice and Peace, the Vatican department that most closely resembles an overseas aid and development ministry in a secular government.” Nevertheless, it was the pope who did the final editing.

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Pope Francis on the dehumanizing effect of social media and information overload

[W]hen media and the digital world become omnipresent, their influence can stop people from learning how to live wisely, to think deeply and to love generously. In this context, the great sages of the past run the risk of going unheard amid the noise and distractions of an information overload. Efforts need to be made to help these media become sources of new cultural progress for humanity and not a threat to our deepest riches. True wisdom, as the fruit of self-examination, dialogue and generous encounter between persons, is not acquired by a mere accumulation of data which eventually leads to overload and confusion, a sort of mental pollution. Real relationships with others, with all the challenges they entail, now tend to be replaced by a type of internet communication which enables us to choose or eliminate relationships at whim, thus giving rise to a new type of contrived emotion which has more to do with devices and displays than with other people and with nature. Today’s media do enable us to communicate and to share our knowledge and affections. Yet at times they also shield us from direct contact with the pain, the fears and the joys of others and the complexity of their personal experiences. For this reason, we should be concerned that, alongside the exciting possibilities offered by these media, a deep and melancholic dissatisfaction with interpersonal relations, or a harmful sense of isolation, can also arise. [Source: Laudato Si: On the Care of the Common Home]

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Why technocracy won’t save the world

Benjamin Cohen writes: In a 2014 New Yorker profile of twenty-five year old entrepreneur Rob Rhinehart, Lizzie Widdicombe explained the millenial’s motives for inventing a new caloric infusion named for the 1973 film. Rhinehart thought that “food was an inefficient way of getting what he needed to survive.” He “began to resent the fact that he had to eat at all.” It was becoming too problematic for him to invest the effort in food shopping, preparation, or even, apparently, consumption. For the lifehacker, these were the wrong kind of disruptive. Widdicombe resisted editorializing on the shocking arrogance of the view that food was a hindrance to life. But I won’t. When a Bay Area twenty-something understands food as an obstacle to daily life, that person conceives of the environment as a constraint on rather than the basis of living. The dream of efficiency and the view that food is but a calorie delivery vehicle is all too familiar as resting on assumptions of a technocratic worldview.

I question whether anything is best pursued by technocratic means, let alone environmentalism; the political character of technocracy is ethically tenuous for the governance of people, not to mention nature. Technocratic thinking is based on logic of dehumanized values. It’s pinned to strictly technical criteria measured by disembodied quantitative metrics — efficiency, speed, yield, productivity, for example. Anything non-technical is not of significance: if it can’t be stated as a technical problem then it isn’t a problem at all. Values beyond that of a thin and narrow register — consider empowerment, dignity, justice, fulfillment, nourishment, honor, harmony — have no place in such a discussion because they’re too difficult to shoehorn into technical metrics. As for environmental virtues, good luck. Biodiversity, environmental knowledge, or the organic tenets of sustainable ecosystems find little space in technocratic pursuits. [Continue reading…]

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Humanity’s destructive thirst

Nautilus reports: A sliver here, a spot there. That’s all the water that’s left of the great Aral Sea, once the fourth largest lake in the world by surface area. Recent images of the dry Aral Sea show camels sheltering from the sun beside the rusting husks of fishing boats, perched permanently on the dried-up lakebed. The extreme transformation took all of 50 years.

The Aral Sea wasn’t historically fragile. Humans have been using the saltwater lake for at least 3,000 years, the water level only fluctuating by about four meters during the 300 years prior to 1960. And the water provided for neighboring communities, offering a sustainable and profitable way of life for early 20th-century fishermen who caught carp, pike, and perch in numbers great enough to export them widely. Fish were so abundant that Aralsk fishermen, when called upon by Soviet leader Lenin, were able to load up 14 train cars bound for starved regions of the Soviet Union with fresh Aral Sea fish in October of 1921.

Around 1960 the land began to change. The erstwhile Soviet Union expanded irrigation projects aimed at increasing the yield of profitable cotton. The crop’s thirst for the freshwater in the rivers replenishing the Aral Sea meant less water ended up in the lake. Over time, one of the rivers — the Amu Darya — stopped making it to the lake. And as the water depleted, the salt in the lake’s water became more concentrated. Salinity went up, killing off several fish species that couldn’t cope in the changing environment. Now the fishermen can’t make a living, and those not impoverished by decreasing opportunities in the barren land can only find continuous work in feeding, growing, and picking cotton or other water-guzzling crops. The dry basin itself, doused with farming chemicals and prone to rise up in dust storms, threatens the health of any who live nearby. And since Uzbekistan is today the second-biggest cotton exporter in the world, the Aral Sea has little hope of recovering its former size. [Continue reading…]

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Even atheists intuitively believe in a creator

sunflower

Tom Jacobs writes: Since the discoveries of Darwin, evidence has gradually mounted refuting the notion that the natural world is the product of a deity or other outside designer. Yet this idea remains firmly lodged in the human brain.

Just how firmly is the subject of newly published research, which finds even self-proclaimed atheists instinctively think of natural phenomena as being purposefully created.

The findings “suggest that there is a deeply rooted natural tendency to view nature as designed,” writes a research team led by Elisa Järnfelt of Newman University. They also provide evidence that, in the researchers’ words, “religious non-belief is cognitively effortful.” [Continue reading…]

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5 reasons Pope Francis’s encyclical on the environment matters

Reynard Loki writes: Pope Francis’s forthcoming encyclical on the environment has been described as “long-awaited” and “much-anticipated.” Indeed, as Peter Smith, who covers religion for the Pittsburgh Post-Gazette, recently put it: “Rarely in modern times has a major papal pronouncement received so much attention and debate before it’s even been delivered.” And why not? In addition to being Francis’s first encyclical, it will be the first encyclical on the environment in the history of the Roman Catholic Church.

The landmark document is expected to be issued sometime this summer, and perhaps even later this month, with the title “Laudato Sii” (“Praised Be You”), taken from the pope’s namesake St. Francis of Assisi’s Canticle of the Sun, which praises God for creation, and the subtitle “Sulla cura della casa commune” (“On the care of the common home”). Published around the year 1224, St Francis’s prayer reads: “Be praised, my Lord, through all Your creatures, especially through my lord Brother Sun,” and continues to praise God for “Sister Moon,” “Brothers Wind and Air,” “Sister Water,” “Brother Fire, and “Mother Earth.”

In a speech he delivered in Ireland in March, Cardinal Peter Turkson of Ghana, the president of the Pontifical Council for Justice and Peace, which prepared the first draft of the encyclical, said that Laudato Sii “will explore the relationship between care for creation, integral human development and concern for the poor.” [Continue reading…]

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The insecurity of the world’s priceless crop gene banks

Virginia Gewin writes: During the past few years of civil war in Syria, rebel fighters have destroyed Shia mosques and Christian graves, and burned and looted Christian churches while the Islamic State group has demolished priceless artifacts in the region. Nothing seemed sacred to the disparate groups vying for control of the region. Yet, so far, a store of ancient seeds has been left alone.

In 2012 rebel fighters seized control of the International Center for Agricultural Research in Dry Areas, a research field station and gene bank about 20 miles (32 km) south of war-torn Aleppo that maintains a unique collection of 150,000 different populations of wheat, barley, lentil and faba bean seeds from 128 countries.

“We’re very lucky that [the rebels] realize the importance of conserving biodiversity; it’s one of the activities that has never been interrupted in Aleppo,” says Ahmed Amri, head of ICARDA’s genetic resources unit. “But we cannot predict how each day will be.”

ICARDA is just one of the hundreds of institutional crop collections, or crop gene banks, around the world that meticulously preserve samples of distinct crop populations and their wild relatives, even creating duplicates for storage elsewhere, so that this vast genetic diversity is not lost. Seeds are the easiest samples to store, and remarkably, the rebels have allowed five remaining ICARDA staff, all Syrians, to maintain that country’s seed collection.

Before the situation in Syria deteriorated in early 2012, ICARDA staff members diligently duplicated 26,000 accessions that had not yet been safely stored outside Syria and transferred them to Turkey and Lebanon. Since 2012, they’ve continued to secure duplicate samples at the Svalbard Global Seed Vault in Norway and other locations outside Syria, and now plan to reconstruct the collection in Morocco so they can continue to distribute seeds. Their efforts garnered them the Gregor Mendel Innovation Prize, which recognizes contributions to plant breeding, in March 2015. [Continue reading…]

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The neuroscience of a sense of place

Rick Paulas writes: Comedian Eddie Pepitone once said — and I’m paraphrasing here — that there are no great neighborhoods in Los Angeles, only great blocks. The stretch of Echo Park on Sunset Boulevard between Glendale and Logan is one. The establishments on that short stretch include an upscale wine bar, a hipster concert venue, a vegan restaurant, a deep dish pizza place, cheap thrift stores, not-so-cheap “vintage” stores selling roughly the same stuff, a check-cashing joint, a few fast food chains, and even a supermarket for time travelers.

While it’s not the most diverse cross-section you’ll find in the city, the block can be used as a social barometer when brought up in conversations. Mention the stretch, and whatever landmark the other person’s familiar with tells the tale of the socioeconomic sphere they inhabit; the landmark that puts a gleam of recognition in the other person’s eye says everything about their story.

Blocks and neighborhoods aren’t concrete concepts that mean the same thing to everyone, unlike, say, things like “apple” or “sky.” Points of reference shift depending on the person that’s using that reference, so blocks/neighborhoods are more like alternate realities laid atop one another, like plastic sheets on an overhead projector. There’s even a phrase for the study of this murky concept: mental maps. They can help us understand why some neighborhoods thrive, others die, and how changes are made.

The theory of mental (or cognitive) maps was first developed in 1960 by Massachusetts Institute of Technology professor Kevin Lynch in his book The Image of the City. Rather than relying on how cartographers saw a city, Lynch asked residents to draw a map, from memory, depicting how their city was arranged. He found that five elements compose a person’s understanding of where they are: landmarks, paths, edges, districts, and nodes. Landmarks are reference points, paths connect them, edges mark boundaries, and the other elements define larger areas that contain some combination of each of those designations.

Neuroscience backs up Lynch’s findings. In 1971, Jon O’Keefe discovered “place cells” in the hippocampus, neurons that activate when an animal enters an environment. The neurons calculate a current location based on what the animal can see, as well as through “dead reckoning” — that is, accounting based on subconscious calculations using previous positions in the recent past and how quickly it traveled over a stretch of time. In 2005, husband-and-wife team Edvard and May-Britt Moser discovered “grid cells,” neurons that fire in a grid-like pattern to measure distances and direction. O’Keefe and the Mosers all won Nobel Prizes in 2014 for their discoveries. [Continue reading…]

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Were we happier in the Stone Age?

Yuval Noah Harari writes: Over the last decade, I have been writing a history of humankind, tracking down the transformation of our species from an insignificant African ape into the master of the planet. It was not easy to understand what turned Homo sapiens into an ecological serial killer; why men dominated women in most human societies; or why capitalism became the most successful religion ever. It wasn’t easy to address such questions because scholars have offered so many different and conflicting answers. In contrast, when it came to assessing the bottom line – whether thousands of years of inventions and discoveries have made us happier – it was surprising to realise that scholars have neglected even to ask the question. This is the largest lacuna in our understanding of history.

Though few scholars have studied the long-term history of happiness, almost everybody has some idea about it. One common preconception – often termed “the Whig view of history” – sees history as the triumphal march of progress. Each passing millennium witnessed new discoveries: agriculture, the wheel, writing, print, steam engines, antibiotics. Humans generally use newly found powers to alleviate miseries and fulfil aspirations. It follows that the exponential growth in human power must have resulted in an exponential growth in happiness. Modern people are happier than medieval people, and medieval people were happier than stone age people.

But this progressive view is highly controversial. Though few would dispute the fact that human power has been growing since the dawn of history, it is far less clear that power correlates with happiness. The advent of agriculture, for example, increased the collective power of humankind by several orders of magnitude. Yet it did not necessarily improve the lot of the individual. For millions of years, human bodies and minds were adapted to running after gazelles, climbing trees to pick apples, and sniffing here and there in search of mushrooms. Peasant life, in contrast, included long hours of agricultural drudgery: ploughing, weeding, harvesting and carrying water buckets from the river. Such a lifestyle was harmful to human backs, knees and joints, and numbing to the human mind.

In return for all this hard work, peasants usually had a worse diet than hunter-gatherers, and suffered more from malnutrition and starvation. Their crowded settlements became hotbeds for new infectious diseases, most of which originated in domesticated farm animals. Agriculture also opened the way for social stratification, exploitation and possibly patriarchy. From the viewpoint of individual happiness, the “agricultural revolution” was, in the words of the scientist Jared Diamond, “the worst mistake in the history of the human race”.

The case of the agricultural revolution is not a single aberration, however. Themarch of progress from the first Sumerian city-states to the empires of Assyria and Babylonia was accompanied by a steady deterioration in the social status and economic freedom of women. The European Renaissance, for all its marvellous discoveries and inventions, benefited few people outside the circle of male elites. The spread of European empires fostered the exchange of technologies, ideas and products, yet this was hardly good news for millions of Native Americans, Africans and Aboriginal Australians.

The point need not be elaborated further. Scholars have thrashed the Whig view of history so thoroughly, that the only question left is: why do so many people still believe in it? [Continue reading…]

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We are ignoring the new machine age at our peril

John Naughton writes: As a species, we don’t seem to be very good at dealing with nonlinearity. We cope moderately well with situations and environments that are changing gradually. But sudden, major discontinuities – what some people call “tipping points” – leave us spooked. That’s why we are so perversely relaxed about climate change, for example: things are changing slowly, imperceptibly almost, but so far there hasn’t been the kind of sharp, catastrophic change that would lead us seriously to recalibrate our behaviour and attitudes.

So it is with information technology. We know – indeed, it has become a cliche – that computing power has been doubling at least every two years since records of these things began. We know that the amount of data now generated by our digital existence is expanding annually at an astonishing rate. We know that our capacity to store digital information has been increasing exponentially. And so on. What we apparently have not sussed, however, is that these various strands of technological progress are not unconnected. Quite the contrary, and therein lies our problem.

The thinker who has done most to explain the consequences of connectedness is a Belfast man named W Brian Arthur, an economist who was the youngest person ever to occupy an endowed chair at Stanford University and who in later years has been associated with the Santa Fe Institute, one of the world’s leading interdisciplinary research institutes. In 2009, he published a remarkable book, The Nature of Technology, in which he formulated a coherent theory of what technology is, how it evolves and how it spurs innovation and industry. Technology, he argued, “builds itself organically from itself” in ways that resemble chemistry or even organic life. And implicit in Arthur’s conception of technology is the idea that innovation is not linear, but what mathematicians call “combinatorial”, ie one driven by a whole bunch of things. And the significant point about combinatorial innovation is that it brings about radical discontinuities that nobody could have anticipated. [Continue reading…]

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A picture of loneliness: You are looking at the last male northern white rhino

sudan-white-rhino

Jonathan Jones writes: What is it like to look at the very last of something? To contemplate the passing of a unique wonder that will soon vanish from the face of the earth? You are seeing it. Sudan is the last male northern white rhino on the planet. If he does not mate successfully soon with one of two female northern white rhinos at Ol Pejeta conservancy, there will be no more of their kind, male or female, born anywhere. And it seems a slim chance, as Sudan is getting old at 42 and breeding efforts have so far failed. Apart from these three animals there are only two other northern white rhinos in the world, both in zoos, both female.

It seems an image of human tenderness that Sudan is lovingly guarded by armed men who stand vigilantly and caringly with him. But of course it is an image of brutality. Even at this last desperate stage in the fate of the northern white rhino, poachers would kill Sudan if they could and hack off his horn to sell it on the Asian medicine market.

Sudan doesn’t know how precious he is. His eye is a sad black dot in his massive wrinkled face as he wanders the reserve with his guards. His head is a marvellous thing. It is a majestic rectangle of strong bone and leathery flesh, a head that expresses pure strength. How terrible that such a mighty head can in reality be so vulnerable. It is lowered melancholically beneath the sinister sky, as if weighed down by fate. This is the noble head of an old warrior, his armour battered, his appetite for struggle fading. [Continue reading…]

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Chain reactions spreading ideas through science and culture

David Krakauer writes: On Dec. 2, 1942, just over three years into World War II, President Roosevelt was sent the following enigmatic cable: “The Italian navigator has landed in the new world.” The accomplishments of Christopher Columbus had long since ceased to be newsworthy. The progress of the Italian physicist, Enrico Fermi, navigator across the territories of Lilliputian matter — the abode of the microcosm of the atom — was another thing entirely. Fermi’s New World, discovered beneath a Midwestern football field in Chicago, was the province of newly synthesized radioactive elements. And Fermi’s landing marked the earliest sustained and controlled nuclear chain reaction required for the construction of an atomic bomb.

This physical chain reaction was one of the links of scientific and cultural chain reactions initiated by the Hungarian physicist, Leó Szilárd. The first was in 1933, when Szilárd proposed the idea of a neutron chain reaction. Another was in 1939, when Szilárd and Einstein sent the now famous “Szilárd-Einstein” letter to Franklin D. Roosevelt informing him of the destructive potential of atomic chain reactions: “This new phenomenon would also lead to the construction of bombs, and it is conceivable — though much less certain — that extremely powerful bombs of a new type may thus be constructed.”

This scientific information in turn generated political and policy chain reactions: Roosevelt created the Advisory Committee on Uranium which led in yearly increments to the National Defense Research Committee, the Office of Scientific Research and Development, and finally, the Manhattan Project.

Life itself is a chain reaction. Consider a cell that divides into two cells and then four and then eight great-granddaughter cells. Infectious diseases are chain reactions. Consider a contagious virus that infects one host that infects two or more susceptible hosts, in turn infecting further hosts. News is a chain reaction. Consider a report spread from one individual to another, who in turn spreads the message to their friends and then on to the friends of friends.

These numerous connections that fasten together events are like expertly arranged dominoes of matter, life, and culture. As the modernist designer Charles Eames would have it, “Eventually everything connects — people, ideas, objects. The quality of the connections is the key to quality per se.”

Dominoes, atoms, life, infection, and news — all yield domino effects that require a sensitive combination of distances between pieces, physics of contact, and timing. When any one of these ingredients is off-kilter, the propagating cascade is likely to come to a halt. Premature termination is exactly what we might want to happen to a deadly infection, but it is the last thing that we want to impede an idea. [Continue reading…]

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Climate change threatens one in six species with extinction, study finds

Carbon Brief reports: The risk of Earth’s species becoming extinct will accelerate as global temperatures rise, new research shows.

After reviewing more than one hundred scientific papers, the study finds as many as 16% of plant and animal species on land and in the oceans would be under threat with four degrees of warming.

Climate change could even overtake habitat loss and degradation as the main cause of extinctions, the lead author tells Carbon Brief.

The rate at which plants and animals are becoming extinct is now a thousand times higher than before humans inhabited the Earth.

Habitat loss is the principal cause of extinctions, as forests are cleared and urban areas expand. But a new study, published in Science, suggests that climate change could soon become a key threat to species around the world. [Continue reading…]

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What does it mean to preserve nature in the Age of Humans?

By Ben A Minteer, Arizona State University and Stephen Pyne, Arizona State University

Is the Earth now spinning through the “Age of Humans?” More than a few scientists think so. They’ve suggested, in fact, that we modify the name of the current geological epoch (the Holocene, which began roughly 12,000 years ago) to the “Anthropocene.” It’s a term first put into wide circulation by Nobel-Prize winning atmospheric chemist Paul Crutzen in an article published in Nature in 2002. And it’s stirring up a good deal of debate, not only among geologists.

The idea is that we needed a new planetary marker to account for the scale of human changes to the Earth: extensive land transformation, mass extinctions, control of the nitrogen cycle, large-scale water diversion, and especially change of the atmosphere through the emission of greenhouse gases. Although naming geological epochs isn’t usually a controversial act, the Anthropocene proposal is radical because it means that what had been an environmental fixture against which people acted, the geological record, is now just another expression of the human presence.

It seems to be a particularly bitter pill to swallow for nature preservationists, heirs to the American tradition led by writers, scientists and activists such as John Muir, Aldo Leopold, David Brower, Rachel Carson and Edward Abbey. That’s because some have argued the traditional focus on the goal of wilderness protection rests on a view of “pristine” nature that is simply no longer viable on a planet hurtling toward nine billion human inhabitants.

Given this situation, we felt the time was ripe to explore the impact of the Anthropocene on the idea and practice of nature preservation. Our plan was to create a salon, a kind of literary summit. But we wanted to cut to the chase: What does it mean to “save American nature” in the age of humans?

We invited a distinguished group of environmental writers – scientists, philosophers, historians, journalists, agency administrators and activists – to give it their best shot. The essays appear in the new collection, After Preservation: Saving American Nature in the Age of Humans.

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Earth Day: Scientists say 75% of known fossil fuel reserves must stay in ground

The Guardian reports: Three-quarters of known fossil fuel reserves must be kept in the ground if humanity is to avoid the worst effects of climate change, a group of leading scientists and economists have said in a statement timed to coincide with Earth Day.

The Earth League, which includes Nicholas Stern, the author of several influential reports on the economics of climate change; Hans Joachim Schellnhuber, a climate scientist and adviser to Angela Merkel; and the US economist Jeffrey Sachs, urged world leaders to follow up on their commitments to avoid dangerous global warming.

Spelling out what a global deal at the UN climate summit in Paris later this year should include, the group demanded governments adopt a goal of reducing economies’ carbon emissions to zero by mid-century, put a price on carbon and that the richest take the lead with the most aggressive cuts.

In its “Earth statement”, the group said that three-quarters of known fossil fuel reserves must be left in the ground if warming was not to breach a rise of 2C, the “safety limit” agreed to by governments. [Continue reading…]

The Earth Statement begins: 2015 is a critical year for humanity. Our civilization has never faced such existential risks as those associated with global warming, biodiversity erosion and resource depletion. Our societies have never had such an opportunity to advance prosperity and eradicate poverty. We have the choice to either finally embark on the journey towards sustainability or to stick to our current destructive “business-as-usual” pathway. Three times this year, world leaders will meet to set the course for decades to come. In July 2015, heads of state meet to discuss Financing for Development. In September 2015, the UN Sustainable Development Goals (SDGs) will be adopted. In December 2015, nations negotiate a new Global Climate Agreement. Decisions made in this single year will be the legacy of our generation. In particular, if we do not succeed in tackling climate change, the sustainable development goals, livelihoods in many parts of the world and the wellbeing of our close and distant kin will be threatened.

In 2015, a good climate future is still within reach. If we act boldly, we can safeguard human development. It is a moral obligation, and in our self-­interest, to achieve deep decarbonization of the global economy via equitable effort sharing. This requires reaching a zero-­carbon society by mid-­century or shortly thereafter, thereby limiting global warming to below 2°C as agreed by all nations in 2010. This trajectory is not one of economic pain, but of economic opportunity, progress and inclusiveness. It is a chance too good to be missed. We have just embarked upon a journey of innovation, which can create a new generation of jobs and industries, whilst enhancing the resilience of communities and people around the world. [Continue reading…]

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We can avoid mass extinction, but time is running out

By James Dyke, University of Southampton

Humans have caused a 10% reduction in the total numbers of land-based wild animal and plants over the past 500 years, according to a major new study. We’re also responsible for a 13% reduction in the number of species.

These are scary stats, but certainly more reassuring than last year’s Living Planet Index report which contained the jaw-dropping statistic that over the past 40 years the total number of wild animals on Earth has been reduced by half.

So, at first glance the new research published in the journal Nature appears to downgrade the impacts humans have had on other species. However, delving deeper into the article shows large regional differences and provides yet more evidence that we are on a collision course towards mass extinction by the end of this century.

Biodiversity is by its very nature difficult to measure. In order to determine how it changes over time, repeated measurements have to be made using the same methodology in the same region. Not straightforward in remote jungles, mountains or deserts. Consequently, data sets are often very hard to come by.

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How useful is the idea of the Anthropocene?

Jedediah Purdy writes: As much as a scientific concept, the Anthropocene is a political and ethical gambit. Saying that we live in the Anthropocene is a way of saying that we cannot avoid responsibility for the world we are making. So far so good. The trouble starts when this charismatic, all-encompassing idea of the Anthropocene becomes an all-purpose projection screen and amplifier for one’s preferred version of ‘taking responsibility for the planet’.

Peter Kareiva, the controversial chief scientist of the Nature Conservancy, uses the theme ‘Conservation in the Anthropocene’ to trash environmentalism as philosophically naïve and politically backward. Kareiva urges conservationists to give up on wilderness and embrace what the writer Emma Marris calls the ‘rambunctious garden’. Specifically, Kareiva wants to rank ecosystems by the quality of ‘ecosystem services’ they provide for human beings instead of ‘pursuing the protection of biodiversity for biodiversity’s sake’. He wants a pro‑development stance that assumes that ‘nature is resilient rather than fragile’. He insists that: ‘Instead of scolding capitalism, conservationists should partner with corporations in a science-based effort to integrate the value of nature’s benefits into their operations and cultures.’ In other words, the end of nature is the signal to carry on with green-branded business as usual, and the business of business is business, as the Nature Conservancy’s partnerships with Dow, Monsanto, Coca-Cola, Pepsi, J P Morgan, Goldman Sachs and the mining giant Rio Tinto remind us.

Kareiva is a favourite of Andrew Revkin, the roving environmental maven of The New York Times Magazine, who touts him as a paragon of responsibility-taking, a leader among ‘scholars and doers who see that new models for thinking and acting are required in this time of the Anthropocene’. This pair and their friends at the Breakthrough Institute in California can be read as making a persistent effort to ‘rebrand’ environmentalism as humanitarian and development-friendly (and capture speaking and consultancy fees, which often seem to be the major ecosystem services of the Anthropocene). This is itself a branding strategy, an opportunity to slosh around old plonk in an ostentatiously shiny bottle. [Continue reading…]

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