Wednesday, June 24, 2015

1902. Environmental Protection Agency's Plans for Greenhouse Emission Reductions Are Contested by Environmental Groups and Scientists

By Eduardo Porter, The New York TimesJune 23, 2015


Is the American approach to combating climate change going off the rails?
Last year, President Obama set a goal of reducing carbon emissions by as much as 28 percent from 2005 levels by 2025, only 10 years from now.

Now, environmental experts are suggesting that some parts of the strategy are, at best, a waste of money and time. At worst, they are setting the United States in the wrong direction entirely.

That is the view of some of the world’s top environmental organizations, including Greenpeace, Friends of the Earth and the Sierra Club. On Tuesday, they argued in a letter to the White House that allowing the burning of biomass to help reduce consumption of fossil fuels in the nation’s power plants, as proposed by the Environmental Protection Agency, would violate the Clean Air Act.

It’s also the view of economists from the University of Chicago and the University of California, Berkeley, who on Tuesday released the disappointing results of a field test of the federal Weatherization Assistance Program, the government’s largest effort to improve residential energy efficiency.

It turns out that burning biomass — wood, mainly — for power produces 50 percent more CO2 than burning coal. And even if new forest growth were to eventually suck all of it out of the atmosphere, it would take decades — perhaps more than a century — to make up the difference and break even with coal.

One study commissioned by the state of Massachusetts concluded that the climate impacts of burning wood were worse than those for coal for 45 years, and worse than for natural gas for about 90 years. Humans do not have that kind of time.

The energy efficiency push has a different problem: It is much too expensive. The weatherization improvements cost more than twice as much as households’ energy savings. Even after including the broad social benefits from less pollution, it was still a bad deal. Indeed, the program spent $329 per ton of CO2 it kept out of the air, some eight times as much as the administration’s estimate of the social cost of damages caused by carbon.

These are not small setbacks. Most of the scenarios that keep the rise in global temperatures under a 2 degree Celsius ceiling, the point at which scientists fear the risk of climate upheaval rises significantly, rely heavily on bioenergy, including biomass for power generation and other biofuels, which face similar problems . Coupled with carbon capture and storage systems, they are wishfully expected to deliver “negative emissions” in the second half of this century.

Efficiency gains are also critical. The Obama administration’s plan for the electricity generating industry has not been completed yet. But the E.P.A.’s original proposal estimated that energy efficiency would account for almost one-fifth of reductions in greenhouse gas emissions from the power sector.

There is plenty of opportunity on the efficiency front, according to Amory B. Lovins of the Rocky Mountain Institute, one of the nation’s most prominent energy experts. He says improvements in energy efficiency have the capacity to take the United States economy almost two-thirds of the way toward phasing out oil, coal and nuclear power by 2050.

The International Energy Agency also relies on energy efficiency gains to deliver almost half of the reduction in greenhouse gas emissions in 2020 in its projected policy scenarios.

Mr. Lovins, a longtime advocate of investment in energy efficiency, argues that such targets are easily achievable. “There is a lot of cheap efficiency to be bought out there,” he told me.

But forecasts like his must contend with the fact that worldwide improvements in energy efficiency are slowing. While there may be great investment opportunities, residential retrofits do not seem to fit the bill.

What this evidence suggests is that climate change strategies too often lack strong analytical foundations, and are driven more by hope than science. Policy makers would be making a mistake to proceed as if their favored methods are working, when the data shows they aren’t.

The task of replacing the world’s entire energy system within the next few decades requires experimenting intensely along many technological avenues, learning quickly from failures and moving on. Yet too often the goal of bringing the world’s carbon emissions under control is put at the service of other agendas, ideological or economic, limiting the world’s options.

Driven by the imperative to find ways to decarbonize the human footprint — yet unwilling to consider potentially fruitful strategies, such as nuclear energy or genetically modified agriculture — many policy makers and environmental advocates have hung their hopes on implausible forecasts for their favored tools, like energy efficiency, or implicitly assumed that much of the world will get by without energy.

This was eloquently illustrated in Pope Francis’s environmental encyclical “Laudato Si’” released last week, in which he made a forceful call to combat climate change and at the same time condemned technology and market mechanisms like carbon trading.
The pope sees in climate change an opportunity to reform humanity’s ways. So he called on the world to address the challenge by tempering overconsumption. In so doing, however, his encyclical deprived people of the tools humanity will need to prevent climatic upheaval.

“We need to look at it as a program of carbon management, not of reforming society,” said Armond Cohen, executive director of the Clean Air Task Force, a nonprofit research and advocacy group.

Michael Greenstone, who runs the Energy Policy Institute at the University of Chicago and was one of the authors of the energy efficiency study, puts that in practical terms. “There is a limited appetite to devote resources to mitigating carbon emissions, so we should aim to pursue the least expensive ones,” he said. “There is a risk that we do a bunch of policies that make us feel better about ourselves but do not hit the climate target directly.”

We are losing time in many ways. Investment in carbon capture and storage technologies is virtually nonexistent. Nuclear energy, the only proven technology to have produced zero-carbon energy at a large scale, has been pushed off the menu in many countries.

“People are taking things off the table that historically have worked, and only putting things on the table that are untried,” Mr. Cohen said.

He welcomes investment in newfangled renewable energy, but argues for much more experimentation with nuclear power, too. Powering an entire grid with the wind and sun, he notes, requires building generation capacity to satisfy peak demand many times over, to keep the lights on when the wind doesn’t blow and the sun is down. Or it requires a fossil-fuel-based backup grid with the capacity to satisfy 100 percent of peak demand.

The biomass industry, meanwhile, is in full throttle. Angus King, the independent senator from biomass-rich Maine, has even proposed a bill in Congress that would direct the E.P.A. to assume that forest biomass emissions do not increase CO2 accumulation as long as forest stocks are not decreasing. The same concept has showed up in a rider to the Interior, Environment and Related Agencies appropriations bill moving through the House and Senate.

Mary Booth, an expert on bioenergy who heads the Partnership for Policy Integrity, said that was like legislating that the sea level cannot rise more than eight inches.

The King Canute strategy cannot protect us and our children from climate change. We need experimentation that will deliver genuine breakthroughs. And that requires putting wishful thinking and phobias aside and letting science guide the way.

1901. Pope Francis' Encyclical: Rethinking What It Means to Be Human

By Stephen P. White, vox.com, June 24, 2015
Pope Francis in a lighter moment
Given the media coverage since its release, and the political implications of the pope throwing his moral weight behind one side in a high-stakes debate about climate policy, one could be forgiven for thinking that Pope Francis's new encyclical is mostly about climate change and what we need to do to combat it.

Except it is and it isn't. In fact, mostly it isn't.

What makes this encyclical controversial is its reading of contested questions of science, economics, and politics. What makes it radical — in the sense of going to the root — is the pope's reading of the profound human crisis that he sees underlying our modern world. 

Abuse of our environment isn't the only problem facing humanity. In fact, Pope Francis sees the ecological crisis as a symptom of a deeper crisis — a human crisis. These two problems are related and interdependent. And the solution is not simply to eliminate fossil fuels or rethink carbon credits. The pope is calling on the world to rediscover what it means to be human — and as a result, to reject the cult of economic growth and material accumulation.

Reading the encyclical, one quickly realizes that the "pope fights climate change" narrative is far from the whole story. In fact, that line leaves out the most fundamental themes of the encyclical: the limits of technology and the need for what he calls an "integral ecology," which "transcend[s] the language of mathematics and biology, and take[s] us to the heart of what it is to be human.”

The science
Most of what Pope Francis has to say about climate change — and pollution, loss of biodiversity, lack of access to water, etc. — is in the first chapter. This section has garnered the most headlines — along with a later chapter, which looks at practical solutions — because it touches most directly on contested questions of science and policy.

The pope's assessment of the current environmental crisis is grim: "The earth, our home, is beginning to look more and more like an immense pile of filth." On climate change, he writes, "A very solid scientific consensus indicates that we are presently witnessing a disturbing warming of the climatic system." He goes on to warn: "If present trends continue, this century may well witness extraordinary climate change and an unprecedented destruction of ecosystems, with serious consequences for all of us."
“Pope Francis sees the ecological crisis as a symptom of a deeper crisis — a human crisis”

As for who is responsible for all this, he places the burden at the feet of the developed world: "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."
Francis warns especially of the damage that our "culture of waste" does to the poor. He dismisses attempts at population control while leveling broadsides against financial markets, inequality, and the indifference of the rich. Moreover, he sees all these disturbing trends as interconnected. A casual attitude toward material goods leads to a casual attitude toward people. A willingness to exploit creation is deeply connected to a willingness to exploit human beings.

The limits of technology
While much has been said about the pope's embrace of the scientific evidence of climate change and the dangers it poses, the irony is that he addresses this crisis in a way that calls into question some of the oldest and most basic assumptions of the scientific paradigm.

Francis Bacon and RenĂ© Descartes — two fathers of modern science in particular — would have shuddered at this encyclical. Bacon was a man of many talents — jurist, philosopher, essayist, lord chancellor of England — but he's mostly remembered today as the father of the scientific method. He is also remembered for suggesting that nature ought to be "bound into service, hounded in her wanderings and put on the rack and tortured for her secrets." Descartes, for his part, hoped that the new science he and men like Bacon were developing would make us, in his words, "masters and possessors of nature.”

At the very outset of the encyclical, before any mention of climate change or global warming, Pope Francis issues a challenge to the Baconian and Cartesian view, which sees the world as so much raw material to be used as we please. Neither Descartes nor Bacon is mentioned by name, but the reference is unmistakable. Pope Francis insists that humanity's "irresponsible use and abuse" of creation has come about because we "have come to see ourselves as [the Earth's] lords and masters, entitled to plunder her at will.”

Put another way, Pope Francis insists that the material world isn't just mere stuff to be dissected, studied, manipulated, and then packaged off to be sold into service of human wants and needs. The pope repeatedly warns against the presumption that technological advances, in themselves, constitute real human progress. In a typical passage, he writes, "There is a growing awareness that scientific and technological progress cannot be equated with the progress of humanity and history, a growing sense that the way to a better future lies elsewhere." The pope writes critically of "irrational confidence in progress and human abilities." He writes hopefully of a time when "we can finally leave behind the modern myth of unlimited material progress.”

This isn't to say that Pope Francis is anti-technology or even, as some have suggested, anti-modern, but he is deeply critical of both our technological mindset and modernity's utilitarian propensities. While he acknowledges with gratitude the benefits humanity has derived from modern technology, which has "remedied countless evils which used to harm and limit human beings," he also calls into question — forcefully — the idea that utility is the proper measure of our interaction with creation.

An integral, human ecology
The utilitarian mindset that treats creation as so much "raw material to be hammered into useful shape" inevitably leads us to see human beings through the same distorted lens. Pope Francis is unsparing in his criticism of the disregard for human life, insisting, as his predecessors did, that any authentic ecology must be built on what Pope John Paul II called "human ecology." Pope Francis states directly:

[C]oncern for the protection of nature is also incompatible with the justification of abortion. How can we genuinely teach the importance of concern for other vulnerable beings, however troublesome or inconvenient they may be, if we fail to protect a human embryo, even when its presence is uncomfortable and creates difficulties?

It's not just abortion that is incompatible with an authentic ecology. "There can be no ecology," Pope Francis writes, "without an adequate anthropology." That means we have to recognize the limits to our own freedom, even with regard to ourselves. "[T]hinking that we enjoy absolute power over our own bodies turns, often subtly, into thinking that we enjoy absolute power over creation." Francis goes on to warn against unhealthy attempts to "cancel out sexual differences.”

"Everything is connected" is a constant refrain in this encyclical, and it serves to underscore the way Pope Francis understands the vocation — the calling — of the whole human race. We were made by God and for God. His gift of creation is also part of that vocation and comes with responsibility for its care and development. We're part of creation, but also is custodians. Creation's greatest beauty is in its ability to reflect the glory of its maker.

“Christians believe in a God who entered into his own creation in order to redeem it”
Most religions understand that reality is not limited to physical existence; there are also spiritual realities. But Christians, and Catholics in particular, have always insisted that while the spiritual and physical are distinct, they aren't so easily separated. Even material reality is more than just material.

Many Christians, and certainly Catholics, take a sacramental view of reality: a view in which mere things are never just mere things. All that exists is shot through with meaning, since it bears the fingerprints of the one who made it. Pope Francis quotes Scripture to this effect: "Through the greatness and the beauty of creatures one comes to know by analogy their maker" (Wisdom 13:5).

Moreover, Christians believe in a God who took on human flesh — entered into his own creation — in order to redeem it. "For Christians," Pope Francis writes, "all the creatures of the material universe find their true meaning in the incarnate Word, for the Son of God has incorporated in his person part of the material world, planting in it a seed of definitive transformation.”

This sacramental view of the world changes the way Catholics estimate the worth and value of things, which have their own intrinsic worth and meaning apart from any utility they might hold for us. Because creation is the gift of a loving God, entrusted to us all for its care and maintenance, we are not free to simply do with it as we please. For Pope Francis, the world is most definitely not what we make of it; it's much more.

The critics
Critics will (and do) argue that the pope does little to grapple with the tension between the economic growth and development that has allowed billions to escape dire poverty — development fueled, literally, by the same polluting technologies Francis sharply criticizes and would see curtailed — and the pope's call for all to share in the very benefits that such growth and development has made possible. For all its problems, the fact that the global economy has lifted billions out of the worst poverty must count for something. Would the pope have us hamstring the engine of economic development for the sake of environmental conservation? And if so, how are the poor to receive the incredible benefits that our modern economy has made possible?

The pope's answer, it seems, is that the material benefits of our modern economy might not be quite so wondrous as we like to think. In a poorer world, a world less able to afford self-reliance, solidarity between people will be all the more important. As he writes toward the end of the encyclical:

Christian spirituality proposes an alternative understanding of the quality of life, and encourages a prophetic and contemplative lifestyle, one capable of deep enjoyment free of the obsession with consumption. We need to take up an ancient lesson, found in different religious traditions and also in the Bible. It is the conviction that "less is more."
This may be rather shocking to some, perhaps even most. So let me suggest a way to understand how the "pope of the poor" can, essentially, advocate for a poorer world. 

Francis is a man who understands that abject poverty grinds men down and crushes their human dignity. It is inhumane and unjust, a source of scandal and a cause for moral outrage. But the pope is also a man who understands that there is a kind of relative poverty in which basic material needs are met but there is limited room for luxury and no room for waste.

This kind of poverty can provide detachment from material things, allowing us to enjoy them for what they are — gifts from a generous and loving God. This understanding of poverty — which has deep Christian roots going back to the Gospel itself — is far from an unqualified evil. In fact, it's a virtue. And for Pope Francis — a man who long ago took his own vow of poverty, and took as his namesake a man of profound poverty, Francis of Assisi — this understanding provides a crucial insight into the way human beings relate to the world around us and to one another.

Like I said, the pope's views on climate change aren't what make this a radical document.


Stephen P. White is a fellow in the Catholic studies program at the Ethics and Public Policy Center in Washington, DC.

1900. Summary and Index to the Last 99 Posts

OPITW editorial office
By Kamran Nayeri, June 24, 2015


The last 99 posts included 18 dealing with the Cuba revolution, 12 with ecosocialism/socialism/anarchism, 11 with ecocide/biocide, eight with global warming/climate change, and seven with science.  Other notables were evolution/human evolution (six posts) and anthropocene  (four posts).

Submission should be in MS Word format with all references and notes at the end.  Opinions expressed are those of the authors. Original posts in OPITW can be reposted for non-financial purposes if the author and OPITW are  credited and link to the original post on OPITW provided. 

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Tuesday, June 23, 2015

1899. Risk of Extreme Weather From Climate Change to Rise Over Next Century, Report Says

By Sabrina Tavernise, The New York Times, June 22, 2015
Source: Indur M. Goklany and Julian Morris, 2011

WASHINGTON — More people will be exposed to floods, droughts, heat waves and other extreme weather associated with climate change over the next century than previously thought, according to a new report in the British medical journal The Lancet.
The report, published online Monday, analyzes the health effects of recent episodes of severe weather that scientists have linked to climate change. It provides estimates of the number of people who are likely to experience the effects of climate change in coming decades, based on projections of population and demographic changes.

The report estimates that the exposure of people to extreme rainfall will more than quadruple and the exposure of people to drought will triple compared to the 1990s. In the same time span, the exposure of the older people to heat waves is expected to go up by a factor of 12, according to Peter Cox, one of the authors, who is a professor of climate-system dynamics at the University of Exeter in Britain.

Climate projections typically are expressed as averages over large areas, including vast expanses, like oceans, where people do not live. The report calculates the risk to people by overlaying areas of the highest risk for climate events with expected human population increases. It also takes into account aging populations — for example, heat waves pose a greater health risk to old people.

The report is part of a series of efforts to analyze how climate change might affect human health. Other major climate reports, the Intergovernmental Panel on Climate Change, a global document, and the National Climate Assessment in the United States, have addressed the issue. But Professor Cox said the new report was the first large-scale effort to quantify the effects that different types of extreme weather would have on people.

“We are saying, let’s look at climate change from the perspective of what people are going to experience, rather than as averages across the globe,” he said. “We have to move away from thinking of this as a problem in atmospheric physics. It is a problem for people.”

The Lancet first convened scientists on the topic in 2009, and produced a report that declared climate change was “the biggest global health threat of the 21st century.” Monday’s report notes that global carbon emission rates have risen above the worst-case scenarios used in 2009, and that in the absence of any major international agreement on cutting those rates, projections of mortality and illness and other effects, like famine, have worsened.

“Everything that was predicted in 2009 is already happening,” said Nick Watts, a public health expert at the Institute for Global Health at University College London, who led the team of more than 40 scientists from Europe, Africa and China that produced the report. “Now we need to take a further step forward. The science has substantially moved on.”

For years, climate change was presented in terms of natural habitats and the environment, but more recently, experts have been looking at how it might change life on earth for people. Scientists and some governments are trying to frame the dangers of climate change in health terms in order to persuade people that the topic is urgent, not simply a distant matter for scientists. Governments around the world are preparing for a United Nations summit meeting on climate change in Paris in December to discuss new policies to limit greenhouse-gas emissions.

The report measures the increase over time in “exposure events,” which it defines as the number of times people experience any given extreme weather event.

By the end of the century, the report estimates, the exposure to heat waves each year for older people around the world is expected to be around 3 billion more cases than in 1990. The number of times people of all ages are exposed to drought would increase by more than a billion a year. The rise in exposures to extreme rain would be around 2 billion a year by the end of the century, in part because populations are growing.

Even without climate change, the health problems that come along with economic development are significant, the authors note. About 1.2 million people died from illnesses related to air pollution in China in 2010, the report said.

Most broad climate reports do not go further than explaining the science, but much of the Lancet report is dedicated to policy prescriptions to slow or stop climate change and mute its effects on health. It notes that using fewer fossil fuels “is no longer primarily a technical or economic question — it is now a political one,” and urges governments to enact changes that would accomplish that.