“Then God said, ‘Let us make mankind in our image…so that they may rule…’ And God blessed them. And God said to them, ‘Be fruitful and multiply and fill the earth and subdue it and have dominion over the fish of the sea and over the birds of the heavens and over every living thing that moves on the earth.’…And God saw everything that He had made, and behold, it was very good.” –Genesis 1:26-31
“I believe in the cosmos. All of us are linked to the cosmos. Look at the sun. If there is no sun, then we cannot exist. So nature is my god. To me, nature is sacred. Trees are my temples and forests are my cathedrals.”— Mikhail Gorbachev
These reflections on ecosophy are a follow-up to my previous piece on the subject. Here I wish to explore the compatibility, or lack thereof, of ecosophy to Christianity. A rather common view is that deeo ecology , otherwise known as ecosophy in academic circles is a mere return to ancient nature worship pre-dating Christianity. We are all familiar with the term “nature religion” and “earth-centered religion” defined by its relationship to the natural environment. When we encounter those similar nature religions in our time, we immediately think of pre-Christian or pagan times, concerned primarily with nature, animism, shamanism viewing humans as a non-privileged part of a more-than-human community of beings; a sort of “dark green religion.” Then the question naturally arises: are we merely re-inventing the wheel?
Some contemporary scholars look upon pagan nature religions as a protest against the modern separation of nature and the sacred, against the separation of matter from spirit, sometimes called “gnostic” religion. In nature religions, by contrast, nature is neither fallen nor a prison from which one needs to escape; it is perceived as both sacred and interconnected; it has intrinsic value apart from its utility as a resource for human beings. By interconnected they mean that our being is determined by our ecology, by the cultural environment shared with all other living beings. We are immersed in a web of life which is our true community. In politics this is the ideology of the so called Green Parties. It is alleged that this awareness existed in ancient times, but has been all but forgotten within modernity.
The protest by ecosophists or nature religionists, supposedly has to do with the perceived disconnect of man from nature, with the desacralization of nature in thought and deed. Healing the rift, so the argument goes, will require a profound shift in our collective consciousness. This is the work of the priests of the religion. Some deep ecologists call it “the chthonic imperative” and some call it “the re-enhancement of the world,” and some call it “the realization of one’s ecological Self” as distinguished from one’s “ego-self.” This reconnection with nature may take place through education, even academic education, or ritual worship of Mother Earth, and other practices.
Some of the common attributes shared by most ancient and modern nature religions are: immanence or focus on this world and its embodied physical existence, focus on the immanent dimension of the sacred, its accessibility to all humans, the emphasis of experience over belief, on living in harmony in the natural world, on the teaching of spiritual truths found in natural cycles and nature processes, on the treatment of birth, death and sexuality as sacraments (the worship of Pan, the god of nature is another throwback), on relationship over mastery, on the tendency to ignore sacred texts and institutionalized religious hierarchies, on pantheism, on the affirmation of life in its totality, on Mother Earth as a goddess (Gaia), on deep ecology, on neo-animism and bio-regionalism, on eco-feminism, eco-psychology, eco-philosophy and eco-theology.
In any case, modern science continues to reorient humanity’s understanding of and relation to earth and the larger universe. Its discoveries and inventions have fundamentally altered our conception of how the universe evolved thus far and how it will evolve in the future. Left unasked by the scientific perspective is the age old question of why the universe was created and why it continues to unfold creatively. Some assume that the universe is eternal and that in itself settles the matter. The very question asked by Heidegger in Being and Time (why is there something rather than nothing) is meaningless. To be sure, the issue of the eternity of the universe preoccupied the likes of Aristotle and his medieval admirers Averroes and Aquinas, and is far from resolved philosophically. Be that as it may, the ancients of Athens and Jerusalem and later Meso-America, perceived an eternal intelligence or Wisdom to be at work shaping the course of the visible cosmos. They believed her fruit was better than the choicest gold or silver. They sought a way of life in concert with this universal cosmic intelligence (nous) responsible for creating and sustaining all temporal things. Further, they assumed that their portrayal of an ordered cosmos helped to create one, and their liturgies somehow maintained it.
Moderns, in contrast, have become alienated from their origin in and forgetful of their responsibility toward the Wisdom of creation. Science, in the modern age, has lost sight of Wisdom and the moral vision she provides. There has been an attempt to replace philosophy, which literally means love of wisdom, with positivism or the idolization of the pre-eminence of science. Science has wed itself to the instrumentalism of market-driven technology, with an ever-accumulating body of specialized knowledge and the earthshaking power it makes possible. Even when mistakes are acknowledged, they are imputed to lack of precision, not lack of wisdom. Man-made models of nature have come to obscure modern humanity’s vision of the glory of creation.
For example, following the financial crisis of 2008, the thought of Ayn Rand, perhaps the world’s most popular purveyor of the myth of the market, saw something of a resurgence. There are influential political leaders, speaker of the House Paul Ryan is one of them, who brag about the fact that they grew up on a steady diet of Ayn Rand. In fact, sales of her novel Atlas Shrugged (1957) went through the roof as American business leaders struggled to hang on to their vanishing dream. The dystopian story’s mysterious protagonist, John Galt, along with other captains of American industry, decide to go on strike to protest government regulation, bringing the country to a standstill. The core of the novel is Galt’s 70-page speech, wherein Rand’s entire philosophy is laid out. In it, she denounces the Christian morality of love of one’s neighbor, calling it a “morality of sacrifice,” (similar to the “slave morality” of Nietzsche) while championing a “morality of life” based upon egoism and the sovereignty of the individual rational mind over the human community and the raw materials of nature.
“We will open the gates of our city to those who deserve to enter,” she has Galt say, “a city of smokestacks, pipe lines, orchards, markets and inviolate homes. With the sign of the dollar as our symbol, the sign of free trade and free minds, we will move to reclaim this country once more from the impotent savages who never discovered its nature, its meaning, its splendor.” Can one get any closer to John’s vision of Babylon in the book of Revelation, where all wear the mark of the beast?
Former chair of the Federal Reserve, Alan Greenspan, who joined Rand’s circle in the early fifties, helped her do research for Atlas Shrugged. In early 2010, Greenspan was asked if the financial crisis signaled an indictment of Rand’s free-market ideology. His answer is instructive: “Not at all…There is no alternative to competitive markets if you want to have economic growth and higher standards of living in a democratic society…If you merely look at history since the Enlightenment…when all of those ideas surfaced and became applicable in public policy, we’ve had an explosion of economic growth, especially in developing countries, where hundreds of millions of people have been pulled out of extreme poverty and starvation…”
Greenspan and Ryan, and Rand are of course right about the explosion of economic growth resulting from global capitalism, but they appear blind to the eco-social costs of this growth. Half of the world’s 2.2 billion children currently live in poverty, almost a billion people lack access to safe water supplies, about 25 million acres of crop land are lost every year due to soil erosion, and 50% of the world’s non-human species may be extinct by the end of the 21st century. Further, global climate change resulting from “free market” industrial capitalism is threatening to make all these injustices far worse, in addition to other consequences.
As for past injustices, Rand’s celebration of the genocide of the native population (she calls them “impotent savages”) that once called Turtle Island home is a telling reminder that capitalism has always been wed to colonialism. In order to achieve perpetual growth, capitalist markets had to continually expand into untapped territories, there exploiting the labor and land of conquered peoples to turn a profit back at home. Today, what is exported, for profits, are not only the goods but the labor force. No wonder there are so many unhappy campers in the labor class who are now following a billionaire madman called Trump who has promised theme the moon in the well. From Rand’s and Ryan’s perspective, such exploitation was perfectly justified, since indigenous populations are not made up of free individuals, having no concept of rights or property ownership. Nor does Gaia or any of Her non-human creatures deserve the respect of properly rational individuals, since, following Lockean theories of property ownership, their value is inferior until produced for consumption in the human marketplace. The laws of the market are opposed to the Laws of the Creator.
In short, the accumulation of wealth has come to replace Wisdom as the most important aspiration in human life. Money has become the source of all value and meaning. “No one can serve two masters…You cannot serve both God and money” says the wisdom of the Christian gospel. Not the beautification and celebration of Gaia and Her creatures in the Name of God, but the production and consumption of Her resources in the name of the dollar is now the normal, “the good” way of life. There is an ontological chasm separating questions of meaning and morality from those of mechanism and motion.
Economics, now considered a positive science and therefore beyond the pay grade of philosophers and theologians, was once defined as the science of morality. It stands today, rather awkwardly, at the helm of our techno-capitalist civilization. We now have, not philosopher-priests, but capital- engineers who rule over the contemporary geopolitical arena. The question arises here: is economic “science” just the purveyor of an oppressive upper class ideology? The answer may be yes, given that ecology, is widely dismissed by many conservatives as a front for socialism. Many dismiss global warming as socialist propaganda. The sense of the purpose of life has been banished from reasoned political discourse and has been replaced by tweeting and texting. We may soon have a tweeter, incapable of rational discourse, as president of the US. Next we will see democracy going down the toilet and good old fascism returning together with racism and xenophobia. The founding fathers, children of the Enlightenment, must surely be turning in their graves.
Ecology, and consequently ecosophy, is another fundamental scientific reorientation, a revolution in self- and cultural understanding that matches, if not exceeds, in importance the sixteenth-century Copernican astronomical revolution. Unfortunately, the influence of ecological science on public policy has been superficial, leading only to slightly more efficient light bulbs and hybrid gas-electric automobiles. So long as ecology remains narrowly scientific in the secular sense, concerned with how and not why, it can penetrate no deeper into humanity’s dysfunctional cosmo-political orientation. “Home,” in the individualized techno-capitalist context, means now my home or your home; Gaia–our home–has receded into the neglected background of human life.
To be sure, this eco-social crisis of our age has its roots in the rupture between religion and science, especially the science of economics. In order to reunite the how with the why, humanity must remember its proper relation to creation and its Creator. Ecosophy, I would suggest, is the fruit of such memory, the wisdom of home that, when watered, grows as a great tree from the soil of every earthly soul. Ecosophy brings economics back to its roots in moral science and theology, and enchants ecological science so as to renew humanity’s connection to a living creation. But it must not be just a resurgence of the paganism of old. The Christian religion is an especially important well to explore in relation to the contemporary eco-social crisis, since modern Western science and technology were born out of its cultural matrix. Secularity, in other words, can itself be understood by a Christian as an inevitable moment in the historical unfolding of Christ’s incarnation. Without historically situating modern Western civilization in the context of Christianity, secularity is all too easily misunderstood and identified with being modern and progressive, which eventually become inevitable and whose denial puts one at risk of being branded a medieval obscurantist.
As radical a break with the past as it may appear to be, Enlightenment secularism is evidently not best characterized as the rise of individual rationality above commonly held myths, nor as the firm grasp of scientific truths and technological powers that can replace religious delusions and magical incantations. The evidence of the inadequacy of such a triumphant characterization of modernity is legion: the isolated modern consumer is ruled over by perhaps the most deceitful, destructive, and oppressive myth of all, the myth of the market as above examined via Ayn Rand and Greenspan.
Secular philosophy’s failure to engage the market-driven metaphysics of techno-capitalism for fear of trespassing into theology has allowed the “science” of capitalist economics to upstage the Wisdom of creation. Any hope of finding orientation in these chaotic times depends upon a renaissance of the poetic science of God’s Wisdom. The human, as the imago dei, is tasked with the renewal and maintenance of the creation covenant. Genesis 1:28 calls us not so much to “subdue” and to “dominate,” but “to harness or to bind” heaven and earth, to “maintain the bonds of creation.” As the children of Wisdom, we are called upon by our Creator to be co-creators with Her in all our deeds and all our speech. To be made in the image of God is to be God’s poet, the namer and storyteller of creation.
So there are definitely two competing visions, that of the life of the market versus that of the miracle of life. The life of the market is that of ruthless competition, the struggle for existence between selfish animals, who come from dust and to dust return. The miracle of life is that of spiritual communion, the joy of co-creation amongst loving angels. The former is a morality rooted in the shallow pleasures of private accumulation, while the latter calls humanity to participate with Christ in the renewal of all creation.
The miracle of life can be understood through an ecosophic perception of the sacramentality of creation as a Theilard de Chardin or Thomas Berry understood it. Consider Gaia’s relationship with the Sun, that most generous of celestial beings. The Sun sacrifices its own body to give away vast quantities of energy to Gaia without any expectation of return. Not a single quantum of energy could be transacted between living beings upon the surface of earth without the Sun’s primordial generosity. This is what the quote by Gorbachev at the head of this article refers to. This is as true of the monetary transactions of the human economy as it is of the ecological transactions of soil and plants. Life is a gift, not an earning, a celebration of divine surplus, not a competition amidst material scarcity.
Contrary to Rand’s racist ideology, the native populations of pre-conquest America understood the meaning of the Sun’s splendor deeply enough to ritually organize their lives on earth to reflect the same patterns it was performing in heaven. Extravagant potlatch celebrations were held in honor of births, weddings, funerals, and other rites of passage. Natives would gather together for great feasts gifted by wealthy families, and to sing and dance in honor of their divine ancestors. These ceremonies provide evidence that not barter, as classical economists assume, but gifting was the earliest form of exchange. Potlatch celebrations were outlawed by both Canadian and US governments in the late 19th century, and remained so until 1951. As modernity unfolded, traditional sacraments were increasingly considered to be culturally constructed symbolic performances, rather than theurgic events opening an economy between creature and Creator. Skepticism of inherited norms and revealed truths steadily increased as individuals turned to their own reason and values for guidance concerning ultimate matters.
Weber famously argued that it was the downplaying of communal ritual among the Protestant laity that first made possible the disenchantment of the world, the formation of the private modern subject, and the subsequent rise of techno-scientific capitalism. God, even if not quite dead, had all but fled the realms of space and time. Free of the sacred places and liturgical calendars of traditional sacramental religion, the modern individual no longer mirrored the celestial economy of angels, but remade the earth in his own fallen image.
Potlatch was practiced by native communities as a form of ritual participation in the divine effulgence of creation. Sharing in Gaia’s bounty, they lived like the Sun, for glory rather than for greed. The Great Economy is “reflected in God’s Sabbath delight, a celebration of all life, an affirmation of the right of all to be and to thrive.” The profane economy of the market, on the other hand, reflects the sinful nature of an alienated humanity, more interested in its own shortsighted pursuits than the flourishing of all creation. Reintroducing theologically grounded and ecologically sensitive morality into the norms of the marketplace will require an initially painful reorientation of modern human life, the crucifixion of the old to make way for the new. In order to come into alignment with the Wisdom of creation so as to participate in God’s ongoing artistry, everything from our scientific understanding of life and energy to the time-anxiety underlying our socio-economic commitment to work must be re-imagined.
Ritual practices like potlatch break down the dichotomy that normally exists between work and play. The Jubilee year and Sabbath commandment provide Biblical parallels to potlatch. On the 7th day of creation, God rested. Our human “holy days” call us to rebalance creation by making time for rest and re-creation. In Jesus’ time, Genesis was understood as the pattern of world history: the 6th day was considered the human age, the time when Adam is called to work with the Wisdom of the Creator to bring about the completion of the creation, so that all may rest on the 7th day. The completion of creation on the 7th day is the coming of the Kingdom wherein God becomes “all in all,” bound up in relational joy with creation.
In order to imagine, and to co-create, the Great Economy of the Kingdom, it is first necessary to free ourselves from the anxieties of the world of working. This, I submit, is best outlined in Franciscan spirituality which advocates enjoying and praising nature rather than the exploitation and the rape of nature. Anxiety makes the problems of the market apparent to us, but uncovering their solution requires that we release ourselves from its world-distorting grip. Unlike the anti-religion of the market ruling over the world of working, wherein “time is money” as Ben Franklin famously quipped, Christianity calls us to observe the birds of the air and the lilies of the field living without toil: “And who of you by being worried can add a single hour to his life?” Time needs to be found to smell the roses.
Play, like the perception of Wisdom, opens up a non-ordinary reality, allowing us to transcend the everyday world of work. The idea is not to transcend work entirely, but to recognize its relativity in regard to all the other experiential realities that are engaged with during a full 24-hour cycle of earth’s rotation (sleep, dreams, etc.), or the full span of a mortal life (birth, love, near death, death, spiritual vision, etc.). Work will always be necessary for survival, but the question remains: why survive? If not to play, then for what? We are back to the question of the purpose of the universe.
Ritual performance, and the creative efflorescence it encourages, is at the existential core of our lives, and indeed is the beating heart at the center of creation. We might sometimes reflect and recall that the purpose of all our science, technology, industry, manufacturing, commerce, and finance is celebration, planetary celebration. That is what moves the stars through the heavens and the earth through its seasons, as Dante intuits at the end of his journey in the Divine Comedy. The final norm of judgment concerning the success or failure of our technologies is the extent to which they enable us to participate more fully in this grand festival.
The meaning of the world and the order of the cosmos must be enacted, or imaginally bodied forth. The human imagination, the Seal of creation, does not receive the world’s meaning ready-made, but must participate in its making: The meaning of earthly life soon dissolves unless we are willing to play, to make imaginally present what would not otherwise be so. Imagination is the soul’s temple, the holy of holies within which immanence and transcendence meet and give birth to worlds worth living in. In this way, everyday is made holy, and all our work becomes a form of worship. Religion, science, art, and indeed, culture in general, are all born out of playfulness. Humans may not be the only creatures who play, but surely only we take play seriously enough to die for it. Perhaps Socrates had something like that in mind when he said that “the unexamined life is not worth living.”
Contrary to this vision of creation rooted in play, biologists since Darwin have tended to understand evolution primarily as a vicious competitive “struggle for existence” amidst scarcity, where only the fittest survive. More recently, the work of James Lovelock and Lynn Margulis has entirely transformed Darwin’s picture of the biosphere, a picture that perhaps reflects the economic conditions holding sway in 19th century England more so than the natural conditions of earthly life. Lovelock’s Gaia theory has shown that life is necessarily a planetary affair, constituted by a massively interconnected web of biotic and abiotic feedback loops. Margulis’ research on the bacterial basis of all life and her theory of the origin of species via symbiogenesis reveal that lateral gene transfer (gene gifting) and cooperative symbiosis are the primary engine of evolution.
Energy is not compulsive work, but “Eternal Delight.” Nor is God’s ongoing creative artistry tyrannic or compulsive, but Genesis’ acts of creation must be read in concert with the wisdom of Proverbs and the passion of the Gospels. God did not create the world out of nothing, but beget it and suffered it with Wisdom. Lacking such an ecosophic perception of the true nature of reality has left modern humanity ignorant of why Gaia is the way She is ever hearing, but never understanding…ever seeing, but never perceiving. This ignorance hardly stopped us from learning how many of Her seemingly isolated parts worked, and how we might manipulate them for our own profit. Cunning power became our knowledge.
As a St. Francis clearly perceived the Great Economy is in our midst and it does not reside in accumulated wealth. Wisdom, too, is all around and he who has ears, let him hear. If the heart be reached, not through reason, but through imagination, then healing humanity’s eco-social wound must begin there. Enlightenment conceptions of the “state of nature” must be entirely re-envisioned, such that Gaia’s values become the soil out of which the human soul imagines its own. To be made in the image of God is not merely to be capable of thinking His plan after Him, but to be co-creator with Christ of the Kingdom, on earth, as it is in heaven.
In conclusion, I wish to suggest that ecosophy should not be a mere throw-back to pagan “nature worship” as a way to reconnect to the sacred (all well and good in itself), but it should be more; it should be the culmination of a genuine Christian Franciscan spirituality which remembers God’s creation and through nature finds the way to a new imaginative journey such as the one begun by Dante “in the middle of the journey of our lives” which ends, in the last line of the Divine Comedy, with “the love that moves the sun and the other stars.” Let those who have ears, let them hear.
Does the Latest IPCC Report Offer Hope For Earth
Hurricanes and storms on both sides of the Atlantic appeared to encore the Inter-Governmental Panel on Climate Change. It had just concluded the finalization of a special report on the impact of a 1.5 degree Celsius global warming above preindustrial levels. Meeting in Incheon, South Korea (October 1-5), its three working groups of experts and government officials have huddled and jousted to strike a consensus on what will be necessary to restrict warming to 1.5 degrees Celsius when the globe is already up one degree. What will earth be like with this level of warmth and what will happen if we fail?
Two earlier versions (January and June 2018) of the report were depressing to frightening. They were made available for about a month for comment by experts and interested parties. The real problem is a narrow window because human activity in the world emits 40 billion tons of CO2 per year — about 90 times the emission from volcanoes. At some point, there will be enough in the atmosphere where the 1.5 degree rise will be a foregone conclusion. While guesswork to some extent, it appears we have about 12 years before we exhaust the ‘carbon budget’; if we accept a 2C rise the date is 2045.
The tone may have been softened in the second report, but there is ‘substantial’ certainty the 2 degrees C target of the 2015 Paris Agreement, once considered safe, would be dangerous for humanity. As the agreement also required governments to pursue efforts to limit temperature rise to 1.5 degrees C, the remit to IPCC was to prepare a report comparing the consequences of the two alternatives as well as the feasibility and effort required to limit the rise to the lower figure. The final report released on Oct 8, 2018 reviews 30,000 publications.
The fact that parts of the earth are already warmer than the 2 degree C figure and the results are observable should be a driver for governments. In the Arctic, for example, where temperatures have risen up to 3 degrees C, the effort has seen chunks of icebergs breaking off and polar bears having difficulty in catching seals because of fewer blowholes — where they normally wait in ambush. Current temperatures are higher than they ever have been in the past two millennia.
For low-lying Pacific Islands the 1.5C goal is critical for many there would lose habitat and some islands are expected to disappear under the 2C target. The Maldives in the Indian ocean are partly under water, and some Pacific islands have already disappeared as average world sea levels rise by 3 mm a year. Yet Tuvalu has become an exception and its land area, studied from 1971 to 2014, is growing. Eight of its nine atolls are found to be still rising, increasing the “area by 29 percent, even though sea levels in the country rose by twice the global average.”
Even so the consequences of the earth already being 1 degree C higher than preindustrial times are apparent in the proliferation of extreme weather events. Unduly powerful hurricanes as in Puerto Rico or Houston, record-breaking forest fires in the U.S. and Australia, monsoons in South India this year that in Kerala have been the worst in this century, and the record temperatures in northern Europe are a few examples. Last week the 155 mph Category 5 Hurricane Michael, 5 mph short of Category 6, devastated the Florida panhandle and continued its destruction onward into Georgia and beyond. It was the strongest to hit this part of Florida since records began in 1881. On the other side of the Atlantic within a week, storms and hurricanes battered Europe: Hurricane Leslie in Portugal, storm Callum in Britain and heavy rains in France causing flash floods in the Aude region of south-west France. All of which can be expected to worsen as the earth’s mean temperature rises, increasing in both frequency and intensity.
The IPCC report presents four pathways (p.19 Executive Summary) each with net zero CO2 emissions within the next quarter century. The least interventionist scenario utilizes only afforestation to remove CO2. The report is optimistic in demonstrating synergies (p.27) with sustainable development goals. That CO2 removal technologies known as direct air capture (DAC) are also being developed successfully adds to the optimism.
At the same time the warnings are clear. All the options require a rapid decarbonization of the fuel s:upply i.e. no fossil fuels — coal just about gone by 2050 and three-quarters of the energy from renewables (p.19 after four pathways graphs). The risks for fisheries and coral reefs will remain high (p.13) even with the 1.5C scenario and coastal populations and farming will be worse off than now. Severe weather consequences can be expected to worsen. But all that is the world to be. Hence the argument for the most interventionist scenarios where the atmospheric CO2 is eventually reduced.
For all this the need to act now is clear in the facts and numbers.
Author’s Note: An earlier version of this article appeared on counterpunch.org.
Air pollution linked to “huge” reduction in intelligence
Air pollution can have a “huge” negative effect on cognitive intelligence – especially amongst older men – according to a study released this past August.
The research is one of the first of its kind to focus on the links between air pollution and cognition in older people. It was undertaken by scientists at Peking University in Beijing, China and Yale University in the U.S. and was published in the Proceedings of the National Academy of Sciences journal. In particular, it found that long-term exposure to air pollution may impede overall cognitive performance.
The researchers’ sample set included a panel of over 25,000 people across 162 randomly chosen counties in China. The study was also based on daily readings for three atmospheric pollutants, namely sulphur dioxide (SO2), nitrogen dioxide (NO2) and particulate matter smaller than 10 micrometers (PM10) where the participants lived.
The research found that that accumulative exposure to air pollution impedes cognitive performance in verbal and math tests. It found that as people age, the negative effect becomes particularly pronounced on verbal scores, especially for men while, “the gender gap is particularly large for the less educated.” One of the reasons why the researchers suggest that older men with less education were worst affected by chronic exposure to air pollution is because those subjects often work in outdoor, manual jobs.
The scientists concluded that, “The damage on the aging brain by air pollution likely imposes substantial health and economic costs, considering that cognitive functioning is critical for the elderly for both running daily errands and making high-stake decisions.” Given this damaging effect of air pollution on cognition, particularly on the aging brain, “the study implies that the indirect effect on social welfare could be much larger than previously thought.”
“Polluted air can cause everyone to reduce their level of education by one year, which is huge,” Yale School of Public Health’s Professor Xi Chen, one of the report’s authors, said in an interview published in The Guardian.
The study also suggests that air pollution increases the risk of degenerative diseases such as Alzheimer’s and other forms of dementia.
“Air pollution is a significant threat to public health and this study highlights the negative effect that such pollution may have on the ageing brain,” said Soraya Smaoun, Air Quality Coordinator at UN Environment. “A better understanding of the critical links between air pollution and health for policies and investments supporting cleaner transport and power generation, as well as energy-efficient housing and municipal waste management can reduce key sources of outdoor air pollution.”
According to the World Health Organization, seven million people die each year from exposure to polluted air, both indoor and outdoor. The three biggest killers which are associated to air pollution are stroke (2.2 million deaths), heart disease (2.0 million) and lung disease and cancer (1.7 million deaths).
The World Health Organization’s air quality database shows that that 97 per cent of cities in low- and middle-income countries with more than 100,000 inhabitants do not meet air quality guidelines presently. However, the percentage is much lower in higher income countries – 40 per cent.
What is being done about air pollution?
A worldwide movement to address air pollution is gradually taking shape and growing. Breathe Life – a global campaign headed by the Climate and Clean Air Coalition, the World Health Organization and UN Environment – is supporting a range of cleaner air initiatives that cover 39 cities, regions and countries, reaching over 80 million people.
Most major cities are still struggling to keep air pollution within acceptable levels as set out by the World Health Organization guidelines. However, by instituting policies and programmes to reduce transport and energy emissions, and by encouraging the use of clean energy, cities are leading change and improving the lives of a large number of people.
In 2018, the World Health Organization found that more than 57 per cent of cities in the Americas and more than 61 per cent of cities in Europe had seen a fall in both PM10 and PM2.5 particulate matter between 2010 and 2016.
The rise of renewable energy is also ideally positioned to make a big difference, with investment in new renewable sources outstripping fossil fuel investments every year.
IPCC Report: On Our global Jihad against Cognitive mind
A major new report from the Intergovernmental Panel on Climate Change (IPCC), was just released in Korea on October 8 (2018). Although it is nearly 800 pages long and includes more than 6,000 scientific references, it can be summarized in few sentences:
The average global temperature is now 1.0°C above its pre-industrial levels.That increase is already causing more extreme weather, rising sea levels and diminishing Arctic sea ice, and is damaging untold number of land and sea ecosystems.
A 1.5°C increase, likely by 2040, will make things worse. A 2.0°C increase will be far worse than that. Only radical socio-economic and politico-diplomatic change can stop catastrophe. The world’s leading climate scientists have warned there is only a dozen years left for global warming to be kept to a maximum of 1.5C. Beyond that an irreversibility effect would be set in motion: even half a degree will significantly worsen the risks of drought, floods, extreme heat and poverty for hundreds of millions of people. To avoid the most serious damage requires transforming the world economy within just a few years, said the authors, who estimate that the damage would come at a cost of a fantastic $54 trillion. This transformation goes – of course – beyond what we usually label as ‘economy’. It requires a change of entire human dynamics; moods and preference of how we extract, manufacture, distribute, consume, spend, live, travel, power all that, think of and teach about it.
Reactions are folding: “Limiting global warming to 1.5 °C above pre-industrial levels would be a herculean task, involving rapid, dramatic changes in the way that governments, industries and societies function” – says the Nature magazine. Science Daily predicts: “Limiting global warming to 1.5°C would require rapid, far-reaching and unprecedented changes in all aspects of society … With clear benefits to people and natural ecosystems, limiting global warming to 1.5°C compared to 2°C could go hand in hand with ensuring a more sustainable and equitable society”.
Ecological Footprint of ‘Here-Us-Now’ civilisation
However, for the informed and willing ones all was clear already with the Rio summit. Back then, I was quick to react: it was me being one of the very first to concept and introduce (and set as obligatory) the subject of SD (along with Environment Ethics) in the universities of Europe. Thus, for the past two decades I’ve been teaching my students that: “Currently, the amount of crops, animals and other bio matter we all extract from the earth each year exceeds what such a small planet can replace by an estimated 20% – meaning it takes almost 14,4 months to replenish what we use perannum – in consecutive 12 months – deficit spending of the worst kind.”
Lecture after lecture, generation after generation, I educated my students that: “Through pollution and global warming are legacies of products, processes and systems designed without thought to the environmental consequences, cohesion of international community along with rapid introduction of new international policies and strategies in a form of clean practices and technologies holds the solutions (e.g. promoting greater coherence between energy, research and environmental policies). Since the environmental degradation (incl. the accelerated speed of extinction of living species – loss of biodiversity) knows no borders – the SD (Sustainable Development) is a matrix of truly global dimensions.”
In the meantime, the Climate Change nihilists and paid lobbyists dominated media by accusing this sort of constructivism and predictive education as an environmental alarmism and scientific sensationalism. This is how we lost almost three decades from Rio over Johannesburg, Copenhagen, Kyoto and Paris to come to our current draw: an abyss of “only 12 years left” diagnosis.
How shall we now tackle our past optimism about the possibilities and the current pessimism about the probabilities? How to register our future claims rapidly and effectively on preservation of overall human vertical when we systematically ridiculed and dismissed every science short of quick profit (or defensive modernization), when we pauperized and disfranchised so many people of this planet in past few decades like never before in history?
Hence, the rapid, far-reaching changes to almost every facet of society are needed to avoid catastrophic climate change, reforms far beyond anything governments are currently either doing or planning to do. Additionally, it requires complete reversion of our life styles and socio-economic fashions, passions and drives – e.g. elimination of “here-us-now” over-consumerism of everything tangible and non-tangible.
Social fractured Planet devastated by anti-intellectualism
Are we are able to mobilise our socially fractured, and anti-intellectualised globe that fast and that solid?
The world must invest $2.4 trillion in clean energy every year through 2035 and cut the use of coal-fired power to almost nothing by 2050 to avoid catastrophic damage from climate change, according to scientists convened by the United Nations. That of course includes an elimination of oil and gas from our Primary Energy Mix (PEM) as well as total eradication of the ICE-powered cars (of both diesel and petrol/ benzin). All that is required within the following decade.
What changes this new “Cambrian explosion” will cause on adaptive and non-adaptive inorganic clusters and systems of our biota, and its group dynamics? Notably, what impact it will have on the traditionally automotive-industry leaning regions, and what on aviation industry – which, at least when comes to continental Europe, could have been grounded decades ago – since even at our current technological level, the rail transportation would be cheaper faster safer than using planes? What implication does it bring to the extremely crude-exporting dependent Middle East, which is situated in a center of our planet but at the periphery of human progress? This is to name but few of numerous implications and unanswered dilemmas yet even unasked question.
No doubt, our crisis is real, but neither sudden nor recent. Our environmental, financial and politico-economic policies and practices have created the global stress for us and untold number of other species. Simply, our much-celebrated globalisation deprived from environmental and social concerns, as well as from a mutual and fair cooperation(instead of induced confrontation and perpetuated exclusion) caged us into the ecological globalistan and political terroristan. (Acidifying of oceans and brutalization of our human interactions are just two sides of a same coin. What is the social sphere for society that is the biosphere for the very life on earth, since what what we euphemistically call anthropogenic Climate Change is actually a brutal war against nature.)
The world based on agreed principles that – besides businesses and governments – involves all other societal stakeholders, re-captured global cohesion and commonly willing actions is not a better place. It is the only way for the human race to survive.
Deep and structural, this must be a crisis of our cognitivity. Therefore, the latest Climate Change (CC) Report is only seemingly on Climate; it is actually a behavioristic study on (the dead end of) our other ‘CC’ – competition and confrontation, instead of cooperation and (all-included) consensus. Simply, it is the Report on our continued global Jihad against cognitive mind.
-  Still today, sustainability is lacking an operational definition: There is a controversy whether to consider a human-made capital combined with a natural capital (weak sustainability) or separately (strong sustainability). The central to this question is to which extend a human capital or rather technology can substitute the loss of natural resources.
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