Saturday, May 3, 2014

1403. Our Lonely Home in Nature

By Alan Lightman, The New York Times, May 2, 2014


The tornadoes that have been devastating parts of the South and Midwest, just weeks after a deadly mudslide in Washington, demonstrate once again the unimaginable power of nature.
After each disaster, we grieve over the human lives lost, the innocent people drowned or crushed without warning as they slept in their beds, worked in their fields or sat at their office desks. We feel angry at the scientists and policy makers who didn’t foresee the impending calamity or, if forewarned, failed to protect us. Beyond the grieving and anger is a more subtle emotion. We feel betrayed. We feel betrayed by nature.
Aren’t we a part of nature, born in nature, sustained by the food brought forth by nature, warmed by the natural sun? Don’t we have a deep spiritual connection with the wind and the water and the land that Emerson and Wordsworth so lovingly described, that Turner and Constable painted in scenes of serenity and grandeur? How could Mother Nature do this to us, her children?
Yet despite our strongly felt kinship and oneness with nature, all the evidence suggests that nature doesn’t care one whit about us. Tornadoes, hurricanes, floods, earthquakes and volcanic eruptions happen without the slightest consideration for human inhabitants.
I first encountered the insensible power of nature during a two-week sailing trip with my wife in the Greek isles. It was just the two of us on a small boat. For the first few days of the voyage, traveling south along the coast from Piraeus to Cape Sounion, we were within sight of land. Then we turned west, toward Hydra. Soon, the land and other boats vanished. All we could see was ocean.
At first, I felt elation. Then I felt fear. Because during the summer season, the Aegean Sea is plagued by a fierce, dry wind called the meltemi, which can appear without warning in clear air and be upon you in minutes with great waves and gales. At any moment, a wall of water and wind could have lunged from the horizon, washed over the boat, and drowned my wife and me. I realized that there was no compassionate overseer or oceanic consciousness to prevent that from happening. To the vast expanse of water, my wife and I were just additional pieces of flotsam and jetsam.
Our comfort with nature is an illusion. Here on earth, even with our earthquakes and storms, we have no conception of the range and the power of nature. In many other parts of the cosmos, conditions are far more extreme than on earth and quite inhospitable to life. On the planet Mercury, for example, the temperature reaches 800 degrees. On Neptune, it is minus 370. On Uranus, the winds exceed 350 miles per hour. With the recent work of the Kepler spacecraft, searching for planets favorable for life, we can estimate that only about one millionth of one billionth of 1 percent of the material of the visible universe exists in living form. From a cosmic perspective, we and all life are the exception to the rule.
For all of recorded history, humankind has had a conflicted view of nature. In ancient times, we made awesome and frightening gods of the natural elements. The Babylonian-Assyrian god of storms, Adad, brought rain to the crops but also caused havoc and death on land and sea. Vulcan, the Roman god of fire, both created and destroyed and was sometimes invoked to annihilate one’s enemies. So close to nature are we in some mythologies that human beings are regularly transformed into other animals and even inanimate matter. In Aztec mythology, the twin volcanoes Popocatépetl and Iztaccíhuatl were once human lovers, later turned into mountains by the gods.
In the other direction, nature is constantly given human qualities. Wordsworth wrote that “nature never did betray the heart that loved her.” Mother Nature has comforted us in every culture on earth. In the 20th and 21st centuries, some environmentalists claimed that the entire earth is a single ecosystem, a “superorganism” in the language of Gaia.
I would argue that we have been fooling ourselves. Nature, in fact, is mindless. Nature is neither friend nor foe, neither malevolent nor benevolent.
Nature is purposeless. Nature simply is. We may find nature beautiful or terrible, but those feelings are human constructions. Such utter and complete mindlessness is hard for us to accept. We feel such a strong connection to nature. But the relationship between nature and us is one-sided. There is no reciprocity. There is no mind on the other side of the wall. That absence of mind, coupled with so much power, is what so frightened me on the sailboat in Greece.
The recent report by the United Nations Intergovernmental Panel on Climate Change documents the damage now being done by human-created greenhouse gases and global warming. In reacting to the report, we should not be concerned about protecting our planet. Nature can survive far more than what we can do to it and is totally oblivious to whether homo sapiens lives or dies in the next hundred years. Our concern should be about protecting ourselves — because we have only ourselves to protect us.

Alan Lightman is a physicist who teaches humanities at M.I.T. His most recent book is “The Accidental Universe.”

Friday, May 2, 2014

1402. Synthetic Criticisms of Real Attempts to Regulate Biology

By Pete Shanks, Biopolitical Times, April 30, 2014

Evolutionary biologist and social commentator Richard Lewontin has written an article about synthetic biology for the New York Review of Books. (Originally behind a paywall, it now seems to be generally available.) Given the publication and the author, this ought to be good news. But it's not.

The piece is presented as a review of two documents: Laurie Garrett's article "Biology's Brave New World: The Promise and Perils of the Synbio Revolution," Foreign Affairs (Nov./Dec. 2013); and The Principles for the Oversight of Synthetic Biology, by Friends of the Earth US, the International Center for Technology Assessment and the ETC Group, endorsed by well over 100 organizations including the Center for Genetics and Society. By convention, the New York Review of Books offers a wide license to roam around a general subject, and this author seems particularly well qualified to do that.

Lewontin has for years been a prominent critic of genetic determinism, and also notable for his leftist politics. He is not only an extraordinarily distinguished biologist, but also a highly rated author of elegant little books for the general public about biology and its social implications. But this article not only fails to illuminate, it actively muddles the discussion it might have illuminated.

The start is promising, though the tone is archly magisterial, with its references ranging from Galatea to Galvanists. As his focus switches to Garrett's survey, Lewontin responds to a quote cited early in that piece:
Venter declared, "There's not a single aspect of human life that doesn't have the potential to be totally transformed by these technologies in the future." Not a single aspect! Does that mean he is promising me that I might literally live forever?
Presumably that is sarcasm, but it's hard to tell, because the subject is immediately dropped in favor of a portentous paragraph of rather hackneyed questions about resolving conflicts between "public and private good" in which "those who control and profit from material production" are unlikely to be reliable counselors.

A brief discussion of the 2011 controversy about engineering a particularly nasty flu virus pivots from a mention of bioweapons, which are Garrett's main focus, to "a broader and seemingly more constructive motivation," namely making money and new things. And this is where Lewontin brings in The Principles. And where his common sense, not to mention generosity of spirit, flies right out the window.

He starts by citing this quote from philosopher and environmental activist Vandana Shiva:
Synthetic biology, the next wave of genetic engineering, allows seed, pesticide and oil companies to redesign life so that they can make more money from it.
He comments:
While it is undoubtedly true that the entrepreneurial desire to make more money motivates much of the innovation in agriculture, as in all other fields of production in a capitalist economy, there are other goals listed by the authors of The Principles for the Oversight of Synthetic Biology and any reasonable person must be in sympathy with most of them.
That's just bad writing. Is he agreeing with or trying to qualify the assertion by Shiva that he quotes? Also, the goals he finds sympathetic are not those of the entrepreneurs, they are part of what the document calls the "principles necessary for the effective assessment and oversight of the emerging field of synthetic biology."

The goals Lewontin approves are indeed the easy ones: protecting public health, worker safety and the environment; and holding corporations and manufacturers accountable. But even here, he seems skeptical to the point of cynicism about whether pursuing these objectives is worth doing. Returning to this point a bit later in his article he asserts that a "single complainant would be unlikely to procure relief." (He may be unfamiliar with the lawsuit that molecular biologist Becky McClain filed against Pfizer after she was exposed to genetically modified agents while working for the company; it took her about a decade but she won.)

Lewontin's flip interpretation of The Principles is that it "gives the impression of being primarily intended as an opportunity to challenge present societies by making generalized demands that are in direct contradiction with existing economic and social structures." For example, he highlights the goal that government bodies with the full participation of the public [his added emphasis] should develop a research agenda guided by the public interest. In response, he comments:
But the research agenda of the United States Department of Agriculture is, and always has been, largely guided by the interest of the producers of agricultural products and inputs to agriculture. The voters around Manhattan, Kansas, matter more to the USDA than do the shoppers on the Upper West Side.
The first sentence is regrettably true; the second is cute, but dumb. And why should this unfortunate and undemocratic state of affairs be left uncriticized and untouched?

Beyond that, Lewontin ridicules the idea of public engagement in these issues on the grounds that "the public" — which he puts in quotes, as if the term were strange and in itself ridiculous — "lacks the necessary technical knowledge to decide between conflicting assertions of technical experts." How true that is. And how irrelevant to ethical discussion. Not to mention that improving public engagement is now a task getting significant attention. Interesting innovations such as "deliberative democracy" are now being applied to such tricky technical and ethical issues as privacy in relation to genetic data banks.

But when Lewontin moves on to the issue of inheritable genetic modification, his disdain becomes even more apparent.
The manifesto states that "the use of synthetic biology to change the human genetic makeup…must be prohibited." This is preposterous but is stated as if it were self-evident.
He tries to justify his own preposterous assertion (which is stated as if it were self-evident) by insisting that we have "insufficient evidence of any side effects because they have not been systematically investigated" and that there is "no reason in principle" to ban single-gene alterations that are passed down to future generations. This from the man who wrote (in the same publication, in 1997):
The fallacy of genetic determinism is to suppose that the genes "make" the organism. It is a basic principle of developmental biology that organisms undergo a continuous development from conception to death, a development that is the unique consequence of the interaction of the genes in their cells, the temporal sequence of environments through which the organisms pass, and random cellular processes that determine the life, death, and transformation of cells.
The unpredictability of outcome when genetic changes are made to the human germline is a technical cause for concern — children and their mothers may suffer. It is, however, by no means the only reason for concern. The CGS web page on "Inheritable Genetic Modification Arguments Pro and Con" (see also here) provides a very brief introduction to a debate that has occupied important minds for generations, though it is only now approaching its commercial realization. This is how Lewontin returns to the topic, near the conclusion of his piece:
At the end of the discussion of public health and worker safety a passing reference is made, without any developed discussion, to the possibility of altering the human species as a whole, reminding us of Victor Frankenstein's construction gone wrong:
Any alterations to the human genome through synthetic biology—particularly inheritable genetic changes—are too risky and fraught with ethical concerns. [My italics.]
That's his argument? Italicizing a phrase and adding "[My italics.]"? I take it that he is dismissing these concerns, but he does not even deign to say so! The piece closes, immediately after that, with this magnificent insight:
The question of the relative risks and advantages of various programs in synthetic biology, like all such cost-benefit analyses, cannot be considered without asking, "The costs and benefits to whom?"

Indeed. If only he had tried to unpack that statement and elaborate it, instead of wasting his energy and our time on a glibly dismissive attack. Lewontin could have offered a constructive critique. This article is more like a ferocious assault by a comfortable cynic with a motive to target idealists who actually hope to make a difference. I had hoped for better.

1401. Book Review: The New Synthetic Biology: Who Gains?

By Richard C. Lewontin, The New York Times Review of Books, May 8, 2014
Richard C. Lewontin


Biology’s Brave New World: The Promise and Perils of the Synbio Revolution
by Laurie Garrett, Foreign Affairs, November/December 2013

The Principles for the Oversight of Synthetic Biology
by the Friends of the Earth US, the International Center for Technology Assessment, and the ETC Group, 16 pp., available at www.synbioproject.org

The possibility of the deliberate creation of living organisms from elementary materials that are not themselves alive has engaged the human imagination for a very long time. Putting aside Genesis I, which is singularly lacking in any physical details on the bringing forth of life from the waters and the dust, we think immediately of the classical Greek story of the sculptor Pygmalion. Enamored of the unresponsive goddess Aphrodite, he creates an ivory statue of her, which, under the warmth of his caresses and the powers of Aphrodite herself, slowly softens and warms into a living woman, Galatea. Nor is Galatea any less a biological woman, for she becomes the mother of two children from her union with her human creator.
By the middle of the seventeenth century, Descartes had described the life activities of animals as the functioning of a bête machine and in 1748 La Mettrie extended this metaphor to humans as l’homme machine. The acceptance of the machine metaphor has the implication that, just as we can deliberately design and build a mechanical device from manufactured parts, so it must be possible to create new kinds of living organisms through the deliberate design and assembly of manufactured elements once the chemical and structural properties of already existing natural life forms have been understood.
But if the machine metaphor for living organisms is to work, we require more than a description and construction of the gears and levers. Somehow a dynamic force must be introduced. Even a mechanical clock requires an input of energy to wind it up over and over, and an electrically driven machine must have a constant input of energy from physical sources or chemical reactions. The view of living organisms as machines was then incomplete without the addition in the last quarter of the eighteenth century of the discoveries by Volta of the chemical generation of electric energy and of Galvani’s demonstration of the induction of twitching in the dissected muscles of frogs by bringing them in contact with combinations of different metals.
The question that remains is why one would want to commit oneself to such a project of creating a living organism from basic elements, given the great resources that are required and the considerable possibility of failure. In part it is a reflection of the power of a commitment to fulfillment of an intellectual program. Mary Shelley and her brother, as well as Lord Byron, belonged to an intellectual circle of Galvanists who believed that the life activities of organisms, including their mental processes, are basically manifestations of chemical reactions in the body. While Mary Shelley did not specify the details, in addition to the bones and other anatomical parts that Dr. Frankenstein collected for his project of creating a living organism, he included “instruments” with which he could “infuse a spark of being into the lifeless thing” that lay before him.
There is also, of course, ambition for achievement and fame. Over the door of what was originally Harvard’s Germanic Museum is this conveniently ambiguous line from Schiller’s Death of Wallenstein: “Es ist der Geist der sich den Körper baut.” (It is the spirit that builds the body.)1 Victor Frankenstein’s soul cries out to him:
So much has been done…more, far more will I achieve…. I will pioneer a new way, explore unknown powers, and unfold to the world the deepest mysteries of creation…. What had been the study and desire of the wisest men since the creation of the world was now within my grasp.


In modern times Craig Venter, the head of the J. Craig Venter Institute, announced the creation of a living, functioning, self-reproducing artificial bacterial cell containing a laboratory-produced DNA sequence that, according to Laurie Garrett’s Foreign Affairs essay “Biology’s Brave New World,” “moved, ate, breathed, and replicated itself.”
An element that was not yet present in the early-nineteenth-century interest in the artificial creation of life was the possibility of great financial profit. Biotechnology was still a century and a half in the future. Garrett characterizes Venter not only as the most powerful man in biotechnology but as the richest. The J. Craig Venter Institute has already worked with fuel companies and the pharmaceutical industry to create microorganisms that could produce new fuels and vaccines.2
What did concern those in the nineteenth century who imagined the possibility of the artificial creation of life, a concern that is at the core of Shelley’s Frankenstein, is the nemesis that is the inevitable consequence of the creators’ hubris. We now face the same problem on a huge scale. In an interview in 2009, quoted by Garrett, Venter declared, “There’s not a single aspect of human life that doesn’t have the potential to be totally transformed by these technologies in the future.” Not a single aspect! Does that mean he is promising me that I might literally live forever?
Nothing in history suggests that those who control and profit from material production can really be depended upon to devote the needed foresight, creativity, and energy to protect us from the possible negative effects of synthetic biology. In cases where there is a conflict between the immediate and the long-range consequences or between public and private good, how can that conflict be resolved? Can the state be counted on to intervene when a private motivation conflicts with public benefit, and who will intervene when the state itself threatens the safety and general welfare of its citizens? Garrett provides a frightening real-life example.
In 2011 two scientists, one from Erasmus Medical Center in Rotterdam and one from the University of Wisconsin, independently reported that they had turned a bird flu virus, H5N1, which could very occasionally be transmitted from birds to humans, causing their death in about 60 percent of cases, into a strain that could be directly passed easily between laboratory mammals. Were this virus then capable of infecting humans, a catastrophe would occur, judging from the infamous flu epidemic of 1918, which killed more than 50 million people, about 2.5 percent of the world’s population.
A special committee of the National Institutes of Health tried to prevent the inclusion of the details of the method in the subsequent publication of these experiments on the grounds that it would amount to the worldwide dissemination of a recipe for genocide. This attempt at censorship failed and the complete methods were published in the two most widely read scientific publications, Science and Nature, in 2012. Last year the Chinese produced five new H5N1-type viruses that can be spread through the air to guinea pigs, killing them.
The question that emerges from the H5N1 case is what motivates such science in the first place. There is, of course, the desire of governments to create biological weapons in pursuit of military power in what they assume (probably correctly) to be inevitable international conflict and, reciprocally, to find ways of protecting themselves against these same weapons in the hands of their international competitors.
But there is a broader and seemingly more constructive motivation. Garrett cites Drew Endy, who is on the faculty of the Bioengineering Department at Stanford, as estimating that 2 percent of the US economy at present is derived from genetic engineering and synthetic biology and that this proportion is growing at an annual rate of 12 percent. We can see the results in such genetically engineered products as corn and tomatoes and the new micro-organisms that are now being created for the detection of toxic environmental pollutants.
The vitality of this sector of the economy is reflected in the International Genetically Engineered Machine contest, in which college and high school students compete in building new life forms. (This contest started at MIT and is now organized by a separate nonprofit.) An example, created in the 2006 contest, was a bacterium that detects arsenic in water by glowing. It was created by inserting DNA sequences that code for luminescence and arsenic sensitivity into a harmless bacterium and making sure the bacteria were healthy and could reproduce. The bête machine has ceased to be a mere metaphor and become a competitive construction game for late adolescents that, in turn, might be put to horrific uses, among them new weapons.
The central issue of Garrett’s article “Biology’s Brave New World” is the risk to human health and political stability of our power to manipulate the heritable biological properties of pathogenic organisms and even of the possibility of creating new living pathogens with attendant new risks. But there is a very different domain of action of biological engineering that is of potential interest to the manipulator of genomes that, at first sight, promises to open up grand opportunities for the enhancement of human productivity. By manipulating the genomes of plants and animals we could, in principle, increase the productivity of farms and forests, of lakes, rivers, and seas, which, again in principle, would be of benefit to human existence. But as always, what is good for some is not necessarily good for all. The Principles for the Oversight of Synthetic Biology, a manifesto endorsed by 117 organizations on six continents, is introduced by a characteristic cautionary statement by Vandana Shiva:
Synthetic biology, the next wave of genetic engineering, allows seed, pesticide and oil companies to redesign life so that they can make more money from it.

While it is undoubtedly true that the entrepreneurial desire to make more money motivates much of the innovation in agriculture, as in all other fields of production in a capitalist economy, there are other goals listed by the authors of The Principles for the Oversight of Synthetic Biology and any reasonable person must be in sympathy with most of them. They include “Protect public health and worker safety,” “Protect the environment,” and “Require corporate accountability and manufacturer liability.” There will be rather more ideological divergence, even among politically liberal readers of The New York Review, on what is meant by such unconditional principles stated in the manifesto as “Guarantee the right-to-know and democratic participation” or “Require corporate accountability and manufacturer liability.” Hours of discussion will occur on what is intended by the manifesto’s statement “Protect economic and environmental justice.”

The Principles for the Oversight of Synthetic Biology gives the impression of being primarily intended as an opportunity to challenge present societies by making generalized demands that are in direct contradiction with existing economic and social structures. So, for example, Principle I, “Employ the Precautionary Principle,” demands “a moratorium on the release and commercial use of synthetic organisms, cells, or genomes until government bodies, with the full participation of the public, have developed a research agenda guided by the public interest” (my emphasis). But the research agenda of the United States Department of Agriculture is, and always has been, largely guided by the interest of the producers of agricultural products and inputs to agriculture. The voters around Manhattan, Kansas, matter more to the USDA than do the shoppers on the Upper West Side.


Then there is the matter of medical interventions at the level of the genes themselves. The manifesto states that “the use of synthetic biology to change the human genetic makeup…must be prohibited.” This is preposterous but is stated as if it were self-evident. If someone carries a mutation whose serious medical consequences could be avoided or reversed by the insertion of a normal form of the gene in question, without, at the same time, introducing other genetic defects, why should that person and future generations in the family be denied the treatment? At present such gene introductions have a long history in experimental organisms, but we have insufficient evidence of any side effects because they have not been systematically investigated. The techniques for the transfer of single genes exist. There is no reason in principle why such single-gene alterations should be unconditionally prohibited into the indefinite future.
Some of the safety principles for oversight discussed in the manifesto are indeed sensible extensions of the already existing rules for safe practice in conventional biological science involving infectious organisms, and they must be extended appropriately to the growing field of synthetic biology. These include the principle that the facilities being used must be rigorously isolated to minimize the probability of the spread of infective organisms to the surrounding community. Also, that the community, in any event, must be informed of the general nature of the enterprise and of the health risks involved. A problem here is that the “community” may extend far beyond the institutions in which enterprises take place. The manifesto asserts that those health risks and the potential environmental impact of any new organisms produced must be extensively investigated. In addition, all employees at facilities engaged in synthetic biology, including workers who are not themselves engaged in the production of the synthetic biological organisms, must be informed of the general nature of the work being carried out and be notified whenever such products are present in their immediate work environment.
The chief problem with the recommendations in The Principles for Oversight is that the public at large lacks the ability to enforce any meaningful realization of those recommendations. Near the end the authors assert:
Closely linked with the right-to-know is our essential right-to-participate in decisions about environmental and social hazards that affect our lives.
The public must have the legally enforceable right to halt dangerous applications, not just comment after decisions have been made. Governments must provide meaningful involvement throughout the entire decision-making process related to the development of synthetic biology and the products of synthetic biology, including setting the research agenda, the context and the scope of risk assessment.
The idea that governments can “provide meaningful involvement” of the public “throughout the entire decision-making process” ignores the fact that “the public” lacks the necessary technical knowledge to decide between conflicting assertions of technical experts. Government agencies like the National Science Foundation and the National Institutes of Health that support biological research have always depended entirely on recognized scientific experts to decide which research programs should be funded, precisely because the requisite technical knowledge is not possessed by the population at large. Moreover, the decision to fund such projects has been based not only on narrow technical details, but also on the broader implications for further research.
Governments exist both to protect their citizens and to promote the interests of various constituencies. What we all know, but the authors of The Principles of Oversight ignore, is that there are, alas, frequent circumstances in which these two functions are in conflict, so that the action or inaction of the state will benefit some constituencies while harming others. In understanding the resolution of those conflicts we must also take into account the obvious fact that both the elected and appointed functionaries of the state come to their jobs with a set of prejudices about whose interests are to be served. This is especially true for agricultural research when the potential risks and benefits are at the level of farm production. How much money should the state spend on agricultural research whose sole purpose is to reduce the field labor required for farming, and therefore the cost to the farmer of hired labor, even if it results in a higher cost to the consumer? The answers will be different for the congressional delegation from Iowa and the representatives of the Bronx.
An important element of The Principles for Oversight is its emphasis on “costs” that are not fiduciary but corporeal. Section III concerns risks to public health and worker safety. It insists that
adequate and effective synthetic biology oversight requires an immediate emphasis on preventing known and potential human exposures to synthetic organisms not proven safe.
Its concerns begin with workers in synthetic biology laboratories, but a consciousness of the risks in medical microbiology is already high in government organizations that regulate workers’ health and safety. It is not clear what added safeguards must be put in place for the workers in synthetic biology. The danger that they will transport potentially infective forms that have been newly created does not seem greater than for the already existent pathogenic microbes. If such added dangers are discovered they must, of course, be added to the current precautions.
In addition, The Principles of Oversight specifies that 
workers should be allowed to refuse work without fear of retaliation or termination if they report safety concerns regarding the use of synthetic biology products and associated technologies.
“Without fear of retaliation” by whom? The farm owners and managers who have deliberately recruited large numbers of desperate and impoverished illegal Mexican workers, confident that very few of their recruits would dare to complain? It is hard to see how, in the absence of a specific agreement in a labor contract, an employer can be prohibited from terminating a worker who refuses to carry out an assigned legal task. Either the task itself would need to be defined by the state as illegal, or else specific conditions of work protective of workers would have to be both legally and practically enforceable. In either event the workers in the enterprise would need to be sufficiently well organized and motivated to challenge the employer. A single complainant would be unlikely to procure relief.
At the end of the discussion of public health and worker safety a passing reference is made, without any developed discussion, to the possibility of altering the human species as a whole, reminding us of Victor Frankenstein’s construction gone wrong:
Any alterations to the human genome through synthetic biology—particularly inheritable genetic changes—are too risky and fraught with ethical concerns. [My italics.]
The question of the relative risks and advantages of various programs in synthetic biology, like all such cost-benefit analyses, cannot be considered without asking, “The costs and benefits to whom?”
Endnotes:
1. Cynical Harvard undergraduates have suggested that this is a bilingual pun recognizing the very large amount of money contributed to the museum’s construction by the brewer Adolphus Busch. ↩
2. Victoria Gill, “‘Artificial Life’ Breakthrough Announced by Scientists,” BBC News, May 20, 2010.


Related Post:


Thursday, May 1, 2014

1400: A Word With the Reader: The Illusion of Being in Control

By Kamran Nayeri, May 1, 2014
Assistant Editor Latte

Imagine you are aboard a huge spaceship with the rest of humanity.  In this imaginary spaceship everyone can peer through its many windows. Yet, each person can only see according to her life experience.  All important information about the spaceship's journey through the space comes from the crew that is organized into a hierarchy served by many experts and decision makers. The spaceship includes all the social stratifications and economic forms of organization of the present-day society and its political geography.  In some more democratic quarters of the spaceship passengers hear debate among leading crew member on the best course to reach The Destination. Passengers sometimes volunteer an opinion and take part in election of candidates for many offices within the spaceship hierarchy.  Still, the great majority of the passengers leave decision on major issues to the elected or professional crew.  That is because either they live in quarters where elections are not held or because they feel some elected officials in the hierarchy is looking after public interest. Instead, by and large the passengers focus on their daily personal affairs instead of choosing a destination for the spaceship or setting the course to get there.   

The truth is while all aboard the spaceship live in the illusion of being in control, they are lost in the space. The crew is merely seeking short term gains to meet their own perceived interests. They neither have a destination in mind nor the spaceship is following a course other than maintaing and promoting the interest of the ruling crew. The spaceship itself emerged from the ruins of the feudal Western Europe and it became self-sustaining when the fossil fuel-powered industrial capitalist economy developed. The capitalist crew and its hanger-ons have one central ambition: to accumulate wealth by extracting of surplus value from the world working classes and by exploiting nature. Thus, it was natural for them to promote the spaceship Free Enterprise while demoting and neglecting the true spaceship Earth that to our best knowledge is the only place to support life. In place of adoration of Mother Nature, the capitalist crew created the ideology of worshiping capital and its self-expansion. That is worshiping growth for the sake of growth.

The above analogy give the context of the current debate in the mass media and by various pundits about the recent set of reports from the United Nations Intergovernmental Panel on Climate Change about the immanent world-historic catastrophe. Take for example, Paul Krugman’s recent column in the New York Times and the Times editorial “Running Out of Times” (April 20) that basically argued the same.  In “Climate Change: Salvation Gets Cheap” (New York Times April 17, 2014), Krugman writes about the third U.N. Intergovernmental Panel on Climate Change report: “even under the most ambitious goals [of confronting climate change] the assessment considers, the estimated reduction in economic growth would basically amount to a rounding error, around 0.06 percent per year.” Citing a drop of 75% in price of photovoltaic solar panels since 2008, Krugman celebrates that “there’s no reason we can’t become richer while reducing our impact on the environment.”

Clearly, in Krugman’s view the environment is subordinate to the capitalist economy and its “Prime Directive” growth.  That is, it is as if the imaginary spaceship Free Enterprise that has emerged out of the economic activities of one species, our own, is superior to the well being of life that has emerged on the planet Earth. A similar approach is adopted by all mainstream debate and is surprisingly present in the Green Capitalist arguments.  The Green Capitalists hold that interests of capitalism and the environment are compatible or can be made compatible.  But these run against hard truths that Krugman and others simply neglect.  First, it is a historical fact that global warming is a direct result of fossil-fuel powered capitalist industrialization. Second, for the past two decades capitalist rivalry among the key polluters (ten countries emit almost 70% of GHGs) and their refusal to address the financial needs of the global South in responding to the crisis have barred any meaningful action. Third, late industrialization is motivated by the desire to catch up with the Western material standards of living (that is also true of Soviet industrialization and current Chinese industrialization).  Fourth, market solutions to stop and reverse global warming have failed where they were adopted. It would be criminal to leave the future of humanity and much life on Earth to free enterprise! 

An anonymous reader of Our Place in the World provided the following wise comment about Krugman’s article:
“This is the famous decoupling trap. Namely, we can use technology to mitigate adverse environmental effects and then just get on with economic growth. It ignores the other adverse effects of economic growth so that overall the the decoupling has a negative effect. Such measures are only beneficial if combined with degrowth and an overall planned move to a steady state economy.” 
Nothing I said above negates the need to support any steps that would slowdown or stop climate change. If photovoltaic panels will help, we should subsidize them (although this is debatable as two future posts by Saral Sarkar and Ted Trainer will argue).  However, the strategy and tactic for ecological socialism is not to rely on markets or the state to overcome the crisis--that is exactly what the proponents of the capitalist system advocate.  We need to encourage education, self-organizaton and self-activity of the working people worldwide to ensure radical changes that are needed.  As Hegel taught us long ago truth is in the whole: global warming and catastrophic climate change are just one facet of the planetary crisis facing humanity.  They are all the result of the anthropocentric capitalist civilization, itself the latest reincarnation of earlier anthropocentric civilizations that exhausted their resource base and disappeared from the Earth.  However, the capitalist civilization encompasses the entire globe. Thus, its crisis has become the planetary crisis we now face.  It is necessary for humanity to replace it with an eccentric world culture of free association of direct producers that will live in harmony amongst ourselves and with the rest of nature. 


*     *     *

There have been 99 posts since my last column.  There was an unusually high number of posts on the capitalist economy and economics (15).  Still, more common topics had high number of posts: environment (11), ecocide (11), global warming/climate change (10), and planetary crisis (8).  The drought in California and water shortage had 6 posts. Animal exploitation/liberation had 9 posts and posts about various species numbered 4. Eco-socialism had 7 and socialism had 6 posts.  Science, including evolution, had 6 posts. Cuba had 6 posts. 

Hot links follow:

1301. The Myth of Human Progress and the Collapse of Complex Societies
1390. Climate Change: Salvation Gets Cheap
1393. Are paradigms, theories, methods value neutral?
1394. What it Will Take to Tackle the Climate Crisis: A Push-the-Democrats View
1395. Rethinking Historical Materialism: Sociality, Solitude, and the Struggle for Socialism
1396. Book Review: Anarchy, Geography, Modernity: Selected Writings of Elisée Reclus
1397. Vermont Will Require Labeling of Genetically Altered Foods
1398. The Rainforests in Congo Basin Show Signs of Climate Change Stress
1399. Becoming the World Top Oil Producer: in North America Challenges Remain

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