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Anthropocene Boosters and the Attack on Wilderness Conservation

Independent Science News

May 12, 2015

by George Wuerthner

 

A growing debate has serious consequences for our collective relationship to Nature. Beginning perhaps twenty years ago, a number of academics in disciplines such as history, anthropology, and geography, began to question whether there was any tangible wilderness or wild lands left on Earth. These academics, and others, have argued that humans have so completely modified the Earth, we should give up on the notion that there is anyplace wild and instead recognize that we have already domesticated, in one fashion or another, the entire planet for human benefit.

These individuals and groups are identified under an umbrella of different labels, including “Neo Greens” Pragmatic Environmentalists” “New Conservationists” “Green Postmodernism” and Neo-environmentalists” but the most inclusive label to date is “Anthropocene Boosters” so that is the term I will use in this essay.

The basic premise of their argument is that humans have lived everywhere except Antarctica and that it is absurd to suggest that Nature exists independent of human influences. Wilderness was, just like everything else on Earth, a human cultural construct—that does not exist outside of the human mind (1). With typical human hubris, Anthropocene Boosters suggest we need a new name for our geological age that recognizes the human achievement instead of the outmoded Holocene.

Great Egret (Casmerodius albus)

Not only do these critics argue that humans now influence Nature to the point there is no such things as an independent “Nature”, but we have a right and obligation to manage the Earth as if it were a giant garden waiting for human exploitation (2). Of course, there are many others, from politicians to religious leaders to industry leaders, who hold the same perspective, but what is different about most Anthropocene Boosters is that they suggest they are promoting ideas that ultimately will serve humans and nature better.

From this beginning, numerous other critiques of wilderness and wildness have added to the chorus. Eventually these ideas found a responsive home in some of the largest corporate conservation organizations like The Nature Conservancy as well as some think tanks like the Breakthrough Institute  (3), Long Now Foundation (4), The Reason Foundation (5), and others.

The Anthropocene Boosters make a number of assertions.
1.    Pristine Wilderness never existed, or if it did, is now gone. Making wilderness protection the primary goal of conservation is a failed strategy.
2.    The idea that Nature is fragile an exaggeration. Nature is resilient.
3.    Conservation must serve human needs and aspirations, and do so by promoting growth and development.
4.    Managing for “ecosystem services”, not biodiversity protection, should be the primary goal of conservation.
5.    Conservation efforts should be focused on human modified or “working landscapes” not creating new strictly protected areas like national parks, wilderness reserves and the like. Wildlands protection is passe.
6.    Corporations are key to conservation efforts, so conservationists should partner with corporate interests rather than criticize capitalism or industry.
7.    In order to garner support for these positions, conservation strategies like creation of national parks and other reserves are attacked as “elitism” or “cultural imperialism” or “colonialism.” (6)

Many holding these viewpoints seem to relish the idea that humans are finally “masters of the Earth”. They celebrate technology and the “path of progress” and believe it will lead to a new promised land where Nature is increasingly bent to human desires, while human poverty is alleviated. For instance, Stewart Brand, of Whole Earth Catalog fame, embraces the idea of altering evolution with genetic modifications of species by “tweaking” gene pools. (7)

These trends and philosophical ideas are alarming to some of us who work in conservation. The implications of these goals and observations imply no limits upon consumption that is destroying the planet’s ecosystems and contributing to a massive Sixth Extinction of species. Whether intentional or not, these ideas justify our current rapacious approach that celebrates economic and development growth.

These ideas represent the techno-optimism of a glorious future, where biotech, geoengineering, nuclear power, among other “solutions” to current environmental problems save us from ourselves.

Many Anthropocene Boosters believe expansion of economic opportunities is the only way to bring much of the world’s population out of poverty. This is a happy coincidence for global industry and developers because they now have otherwise liberal progressive voices leading the charge for greater domestication of the Earth. But whether the ultimate goals are humane or not, these proposals appear to dismiss any need for limits on human population growth, consumption, and manipulation of the planet.

Many of those advocating the Anthropocene Booster world view either implicitly or explicitly see the Earth as a giant garden that we must “steward” (original root from “keeper of the sty” or caretaker of domestic livestock) the land. In other words, we must domesticate the planet to serve human ends.

But the idea of commodifying Nature for economic and population growth is morally bankrupt. It seeks only to legitimize human manipulations and exploitation and ultimately is a threat to even human survival.

Our book, Keeping the Wild—Against the Domestication of the Earth, explains why this is so. It advocates a smaller human footprint where wild Nature thrives and humans manage ourselves rather than attempt to manage the planet.

However let us take these assertions one by one.

Pristine wilderness
First is the Anthropocene Booster’s assertion that “pristine” wilderness never existed, and even if it did, wilderness is now gone. Boosters never define what exactly they mean by wilderness, but their use of “pristine” suggests that they define a wilderness as a place that no human has ever touched or trod (8).

That sense of total human absence is not how wilderness advocates define a wild place. Rather, the concept of a wilderness has much more to do with the degree of human influence. Because humans have lived in all landscapes except Antarctica does not mean the human influence is uniformly distributed. Wilderness is viewed as places largely influenced by natural forces, rather than dominated by human manipulation and presence. Downtown Los Angeles is without a doubt a human-influenced landscape, but a place like Alaska’s Arctic Wildlife Refuge is certainly not significantly manipulated or controlled by humans. Though certainly low numbers of humans have hunted, camped, and otherwise occupied small portions of the refuge for centuries, the degree of human presence and modification is small. The Alaska Refuge lands are, most wilderness advocates would argue, self-willed.  By such a definition, there are many parts of the world that are to one degree or another largely “self-willed”.

Nature is resilient
Peter Kareiva, The Nature Conservancy’s Chief Scientist, is one of the more outspoken proponents of the idea that Nature is not fragile, but resilient.  Kareiva says “In many circumstances, the demise of formerly abundant species can be inconsequential to ecosystem function.” He cites as an example the loss of the passenger pigeon, once so abundant that its flocks darkened the sky, whose demise, according to Kareiva, had “no catastrophic or even measurable effects.”

Stewart Brand also sees no problem with extinction. Brand recently wrote “The frightening extinction statistics that we hear are largely an island story, and largely a story of the past, because most island species that were especially vulnerable to extinction are already gone.” (10)

Indeed Brand almost celebrates the threats to global species because he suggests that it will increase evolution, including biodiversity in the long run.

Such a cavalier attitude towards the demise of species, and the normalizing of species declines, undermines the efforts of many conservation organizations to preclude these human-caused extinctions.

Many biologists disagree with Brand and the authors he references. They believe we are on the verge of a Sixth Mass Extinction. There have been other extinctions, but this is a preventable mass extinction. We know it is occurring and the cause of this extinction spiral is human-domination of the Earth and its resources (11).

There is something callous and morally bankrupt in asserting that it is OK for humans to knowingly drive species to extinction.  There seems to be no expression of loss or grief that we are now pushing many species towards extinction. Humans have survived the Black Plague, the Holocaust, and many other losses over the centuries, but one doesn’t celebrate these losses.

Conservation must serve human needs
Another pillar of the Anthropocene Boosters platform is that conservation’s main purpose must be to enhance and provide for human needs and desires. Of course, one consequence of conservation is that protected landscapes nearly always provide for human needs—contributing clean water, biodiversity conservation (if you think that is important), moderation of climate change, to name a few.

However, the main rationale for conservation should surely be much broader and inclusive. Despite the fact that most conservation efforts do have human utilitarian value, the ultimate measurement of value ought to be how well conservation serves the needs of the other species we share the planet with.

The problem with Anthropocene Boosters promotion of growth and development is that most species losses are due to habitat losses. Without reigning in population and development, plants and animals face a grim future with less and less habitat, not to mention changes in their habitat that makes survival difficult if not impossible.

Even when species do not go extinct, the diminishment of their ecological effects can also lead to biological impoverishment, for instance, when top predators are eliminated from ecosystems.

Conservation should focus on “working landscapes” not creation of more parks and wilderness
The term “working landscapes” was invented by the timber industry to put a positive spin on their rapacious operations. Americans, in particular, look favorably upon the “work ethic” and industry coined the phrase to capitalize on that affirmative cultural perspective. Working landscapes are typically lands exploited for economic development including logging, livestock grazing, and farming.

While almost no conservationists would deny that there is vast room for improvement in these exploited landscapes, the general scientific consensus is that parks, wilderness reserves and other lands where human exploitation is restricted provide greater protection of ecosystems and biodiversity.

For this reason, many scientists, including such eminent biologists as Harvard biologist, E.O. Wilson, are calling for protecting half of the Earth’s terrestrial landscapes as parks and other reserves.

Conservationists should stop criticising corporations
Some Anthropocene Boosters believe conservationists should stop criticizing corporations and work with them to implement more environmentally friendly programs and operations.

Almost no conservationist would argue that corporate entities should not adopt less destructive practices. However, it is overdevelopment that is the ultimate threat to all life, including our own. Implementing so called “sustainable” practices may slow the degradation of the Earth’s ecosystems and species decline, but most such proposals only create  “lesser unsustainable” operations.

At a fundamental level, the promise of endless growth on a finite planet is a dead end street, and it is important for conservationists to continuously harp upon that message. To halt criticisms of corporations invites greenwashing, and precludes any effective analysis of the ultimate problems of development and growth.

National parks and reserves are a form of cultural imperialism
Many Anthropocene Boosters, in order to validate their particular view of the world, go beyond merely criticizing environmental and conservation strategies. They seek to delegitimize parks and other wild lands protection efforts by branding them with pejorative terms like “cultural imperialisms”, “colonialism” and other words that vilify protected lands.

The creation of parks and protected areas began with Yellowstone National Park in 1872  (or arguably Yosemite, which was a state park earlier). The general Anthropocene Boosters theme is that this model has been “exported” and emulated around the world and that Western nations are forcing parks upon the poor at the expense of their economic future.

Notwithstanding that nearly all cultures have some concept of sacred lands or places that are off limits to normal exploitation, to denigrate the idea of parks and wildlands reserves as “Imperialism” because it originated in the United States is crass. It is no different than trying to scorn democracy as Greek imperialism because many countries now aspire to adopt democratic institutions. Western countries also “export” other ideas, like human rights, racial equality and other values, and few question whether these ideas represent “imperialism.”

Of course, one of the reasons protected areas are so widely adopted is because they ultimately are better at protecting ecosystems and wildlife than other less protective methods.

But it is also true that strictly protected areas have not stemmed the loss of species and habitat, though in many cases, they have slowed these losses. When parks and other reserves fail to safeguard the lands they are set aside to protect, it is typically due to a host of recognized issues that conservation biologists frequently cite, including small size, lack of connecting corridors, lack of enforcement, and underfunding.

To criticize parks for this is analogous to arguing we should eliminate public schools because underfunding, lack of adequate staffing, and other well publicized problems often result in less than desirable educational outcomes. Just as the problem is not with the basic premise of public education, nor are the well-publicized difficulties for parks a reason to jettison them as a foundation for conservation strategies.

Another criticism is that strictly-protected parks and other reserves harm local economic and sometimes subsistence activities. In reality that is what parks and other reserves are designed to do. The reason we create strictly protected areas is that on-going resource exploitation does harm wildlife and ecosystems or we would not need parks or other reserves in the first place.

While park creation may occasionally disrupt local use of resources, we regularly condone or at least accept the disruption and losses associated with much more damaging developments. The Three Gorges Dam in China displaced millions of people. Similar development around the world has displaced and impinged upon indigenous peoples everywhere. Indeed, in the absence of protected areas, many landscapes are ravaged by logging, ranching, oil and gas, mining and other resource developers, often to the ultimate detriment of local peoples and of course the ecosystems they depend upon. In the interest of fairness, however, people severely impacted should be compensated in some way.

Nevertheless it should also be recognized that the benefits of parks and other wildlands reserves are nearly always perpetual, while logging the forest, killing off wildlife, and other alternatives are usually less permanent sources of economic viability.

Summary
The Wild does have economic and other benefits for human well-being. However, the ultimate rationale for “Keeping the Wild” is the realization there are intangible and intrinsic value to protecting Nature. Keeping the Wild is about self-restraint and self-discipline. By setting aside parks and other reserves, we, as a society and a species, are making a statement that we recognize that we have a moral obligation to protect other lifeforms. And while we may have the capability to influence the planet and its biosphere, we lack the wisdom to do so in a manner that does not harm.

Keeping the Wild: Against the Domestication of the Earth is a new book edited by George Wuerthner, Eileen Crist, and Tom Butler. In bringing together essays in one volume, we seek to examine and challenge the assumptions and epistemology underlying the Anthropocene Booster’s world view. We seek to offer another way forward that seeks to preserve wildness, wildlands, and Nature and ultimately a co-existence that emphasizes humility and gratitude towards this planet—our only home.

List of people, corporate partners, key words, strategies, and concepts.

(1) Cronon, William The Trouble with Wilderness in Uncommon Ground: Toward Reinventing Nature (1995)
(2) Marris, Emma (2011). Rambunctious Garden. Bloomsbury NY.
(3) Breakthrough Institute
(4) The Long Now Foundation
(5) Ronald Bailey 2011 The Myth of Pristine Nature.
(6) Peter Kareiva, Michelle Marvier and Robert Lalasz  Conservation in the Anthropocene.
(7) Steward (Brand 2015) Rethinking Extinction.
(8) Interview with Emma Marris.
(9) Peter Kareiva, Michelle Marvier and Robert Lalasz  Conservation in the Anthropocene.
(10) Stewart Brand (2015) Rethinking Extinction.
(11) Brian Miller, Michael Soulé, and John Terborgh, The “New Conservation’s” Surrender to Development.

 

[George Wuerthner is Ecological Projects Director of the Foundation for Deep Ecology]

The Dying Planet Index: Life, Death and Man’s Domination of Nature

The White Horse Press

Environmental Values 24 no.1: 1-7, 2015

by Clive Spash

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Excerpt:

During my time working in Australia for the Commonwealth Scientific Industrial Research Organisation (CSIRO) I visited a nondescript building on the rural work site outside Canberra. This restricted access building held the Australian National Wildlife Collection. What the building in fact held was the preserved dead bodies of species, some of which were extinct. The curator was especially pleased at having collected rare specimens. He told of finding one such for sale in a rural market and how he proceeded to order more from the vendor so other collections around the world could have a specimen as well. That this egalitarian act on behalf of collectors would have wiped out the last remnant of a species did not seem to have crossed his mind. Looking at the bottles of rare pickled amphibians and drawers of compressed and preserved bodies of birds was for me a bizarre experience. In this mortician’s chamber the careful cataloguing of decline was ongoing but with some kind of abstraction from the reality of it all. There was nothing wild here and certainly no life. The Australian National Dead Animal Collection would certainly have been a more accurate and truthful description.There was nothing wild here and certainly no life. The Australian National Dead Animal Collection would certainly have been a more accurate and truthful description.

I was reminded of this incident by publication of the Living Planet Index (LPI) measuring the abundance of more than 10,000 representative populations of mammals, birds, reptiles, amphibians and fish. In the most recent report this had decline by 52 per cent since 1970; that is, ‘in less than two human generations, population sizes of vertebrate species have dropped by half’ (WWF 2014: 4). The statistical decline of species on Earth is another reminder of how humanity watches, observes and statistically enumerates the ongoing destruction. Like the CSIRO collection, the LPI is not a measure of life but rather the death toll relating to human appropriation of resources for human ends. Presenting death as life seems to fit well with the optimistic messages in the rest of the WWF report, which finds an organisation that was once concerned with wildlife now stating ‘we love cities’ because urbanisation is becoming the dominant form of human lifestyle. Meanwhile they treat Nature as capital that is valued for supporting production to provide new greener consumption possibilities and financial rewards. This is the economic discourse now common amongst the environmental non-governmental organisations (ENGOs). The contradictions of supporting extractivist capital accumulation and consumerism while wanting to conserve Nature are reconciled as easily as calling death life.Like the CSIRO collection, the LPI is not a measure of life but rather the death toll relating to human appropriation of resources for human ends.

The ongoing decimation of the natural world is now reaching such heights that the term Anthropocene is being put forward as encapsulating the overwhelming influence of man on natural processes. You might expect this to raise concern over stopping abusive and unthinking advance of economic growth and technology and promoting the need for precaution. However, Baskin opens this issue by describing how the urgency of problems is being used by an elitist expert grouping to promote the rapid implementation of global management and high-tech ‘solutions’ bypassing democratic institutions. This same approach is reflected in the Better Growth, Better Climate report (GCEC 2014), which recommends strong economic growth stimulated by public investment in new technologies and deregulation to aid corporate innovation (Spash 2014).

In a strange twisted logic the dominance of man and his destruction of the environment via technology and industrialisation changes from a negative to a positive. Rather than ignorant and unthinking innovation risking life on Earth this becomes man controlling everything. Here man may be taken as meaning male because this discourse strikes me as highly patriarchal, with the overt goal of dominating and controlling all that Nature represents. As Baskin explains, the Anthropocene is for many a modernist triumph signalling the final dissolution of Nature because everything is now man-made.

Download the full editorial here.

 

[Clive Spash is an economist who writes, researches and teaches on public policy with an emphasis on economic and environmental interactions. His main interests are interdisciplinary research on human behaviour, environmental values and the transformation of the world political economy to a more socially and environmentally just system.]

The New Environmentalism Will Lead Us To Disaster

So-called ecopragmatists say we can have a “good Anthropocene.” They’re dead wrong. – See more at: http://clivehamilton.com/the-new-environmentalism-will-lead-us-to-disaster/#sthash.DjMkpxDB.8wyQNEia.dpuf
So-called ecopragmatists say we can have a “good Anthropocene.” They’re dead wrong. – See more at: http://clivehamilton.com/the-new-environmentalism-will-lead-us-to-disaster/#sthash.DjMkpxDB.8wyQNEia.dpuf
So-called ecopragmatists say we can have a “good Anthropocene.” They’re dead wrong. – See more at: http://clivehamilton.com/the-new-environmentalism-will-lead-us-to-disaster/#sthash.DjMkpxDB.8wyQNEia.dpuf

So-called ecopragmatists say we can have a “good Anthropocene.” They’re dead wrong.

Scientific AmericanJune 19, 2014

by Clive Hamilton

LoveYourMonsters

 

Fourteen years ago, when a frustrated Paul Crutzen blurted out the word “Anthropocene” at a scientific meeting in Mexico, the famous atmospheric chemist was expressing his despair at the scale of human damage to Earth. So profound has been the influence of humans, Nobelist Crutzen and his colleagues later wrote, that the planet has entered a new geologic epoch defined by a single, troubling fact: The “human imprint on the global environment has now become so large and active that it rivals some of the great forces of nature in its impact on the functioning of the Earth system.”

The science behind Crutzen’s claim is extensive and robust, and it centers on the profound and irreversible changes brought by global warming. Yet almost as soon as the idea of the Anthropocene took hold, people began revising its meaning and distorting its implications. A new breed of ecopragmatists welcomed the epoch as an opportunity. They have gathered around the Breakthrough Institute, a “neogreen” think tank founded by Michael Shellenberger and Ted Nordhaus, the authors of a controversial 2004 paper, “The Death of Environmentalism.” They do not deny global warming; instead they skate over the top of it, insisting that whatever limits and tipping points the Earth system might throw up, human technology and ingenuity will transcend them.

As carbon dioxide concentrations pass 400 ppm for the first time in a million years, and scientists warn of a U.S. baking in furnacelike summers by the 2070s, Shellenberger and Nordhaus wrote that by the end of the century “nearly all of us will be prosperous enough to live healthy, free and creative lives.” The answer, they say, is not to change course but to more tightly “embrace human power, technology and the larger process of modernization.”

The argument absolves us all of the need to change our ways, which is music to the ears of political conservatives. The Anthropocene is system-compatible.

This technoutopian vision depends on a belief that, with the advent of the new geologic epoch, nothing essential has changed. This reimagined Anthropocene rests on a seamless transition from the fact that humans have always modified their environments to a defense of a postmodern “cyber nature” under human supervision, as if there is no qualitative difference between fire-stick farming and spraying sulfate aerosols into the stratosphere to regulate Earth’s temperature.

For this reason, respected palaeoclimatologist William Ruddiman’s hypothesis that the Anthropocene began some 8,000 years ago with the onset of farming and forest clearing has immediate appeal to ecopragmatists. It seems to give scientific grounding to the desire to defend the status quo against the evidence that the culprit is technoindustrialism’s aggressive fossil fuel–driven expansionism, which began at the end of the 18th century.

The early-Anthropocene hypothesis effectively dissolves the distinction between the Holocene, which started some 11,700 years ago and encompasses the beginning of agriculture, and the Anthropocene, enabling ecopragmatists to argue that there is nothing inherently preferable about a Holocene Earth—a moral claim that permits the conscious creation of a different kind of planet. Hence, their attraction to geoengineering schemes aimed at regulating solar radiation or changing the chemical composition of the oceans. In the words of the most vocal ecopragmatist, the environmental scientist Erle Ellis, “We will be proud of the planet we create.” Ellis speaks of “the good Anthropocene,” a golden era in which we relinquish nostalgic attachments to a nature untouched by humans and embrace the new epoch as “ripe with human-directed opportunity.”

But the idea of a good Anthropocene is based on a fundamental misreading of science. It arises from a failure to make the cognitive leap from ecological thinking—the science of the relationship between organisms and their local environments—to Earth system thinking, the science of the whole Earth as a complex system beyond the sum of its parts. The early Anthropocene hypothesis goes against strong evidence, provided by Crutzen, Will Steffen and other researchers, that only with the beginning of the industrial revolution can we detect a human influence on the functioning of the Earth system as a whole.

The revolutionary meaning of Earth-system science is lost on the ecopragmatists. In reality, the arrival of the new epoch represents not merely the further spread of human influence across the globe but a fundamental shift in the relationship between humans and the Earth system—one in which human activity now accelerates, decelerates and distorts the great cycles that make the planet a dynamic entity. The radical distinctiveness of the Anthropocene lies in the fact that humans have become a novel “force of nature,” one that is shaping the geologic evolution of the planet. So far-reaching is the impact of modern humans that esteemed palaeoclimatologist Wally Broecker has suggested that we have not entered a new geologic epoch, a relatively minor event on the geologic time scale, but a new era—the Anthropozoic—on a par in Earth history with the development of multicellular life.

Some climate science deniers believe only God can change the climate; ecopragmatists, by contrast, see humans as “the god species.” Here is what the god species and this kind of thinking are certain to give us: an atmosphere with 500 ppm of CO2 (probably closer to 700 ppm) and a climate that is hot, sticky and chaotic. It will indeed take omnipotence to fix the problem without calamity. For those who prefer orthodox climate science, such unbounded optimism is dangerous, wishful thinking.

 

 

Fourteen years ago, when a frustrated Paul Crutzen blurted out the word “Anthropocene” at a scientific meeting in Mexico, the famous atmospheric chemist was expressing his despair at the scale of human damage to the Earth. So profound has been the influence of humans, Nobelist Crutzen and his colleagues later wrote, that the Earth has entered a new geological epoch defined by a single, troubling fact: the “human imprint on the global environment has now become so large and active that it rivals some of the great forces of Nature in its impact on the functioning of the Earth system.”

The science behind Crutzen’s claim is extensive and robust, and it centers on the profound and irreversible changes brought by global warming. Yet almost as soon as the idea of the Anthropocene took hold, people began revising its meaning and distorting its implications. A new breed of ecopragmatists welcomed the new epoch as an opportunity. They gathered around the Breakthrough Institute, a “neogreen” think tank founded by Michael Shellenberger and Ted Nordhaus, the authors of a controversial 2004 paper, “The Death of Environmentalism.” They do not deny global warming; instead they skate over the top of it, insisting that whatever limits and tipping points the Earth system might throw up, human technology and ingenuity will transcend them.

As carbon dioxide concentrations pass 400 ppm for the first time in a million years, and scientists warn of a United States baking in furnace-like summers by the 2070s, Shellenberger and Nordhaus write that by the end of the century “nearly all of us will be prosperous enough to live healthy, free, and creative lives.” The answer, they say, is not to change course but to more tightly “embrace human power, technology, and the larger process of modernization.”

The argument absolves us all of the need to change our ways, which is music to the ears of political conservatives. The Anthropocene is system-compatible.

The techno-utopian vision depends on a belief that, with the advent of the new geological epoch, nothing essential has changed. This reimagined Anthropocene rests on a seamless transition from the fact that humans have always modified their environments to a defense of a postmodern “cyber nature” under human supervision, as if there is no qualitative difference between fire-stick farming and spraying sulfate aerosols into the stratosphere to regulate Earth’s temperature.

For this reason respected palaeoclimatologist William Ruddiman’s hypothesis that the Anthropocene began some 8,000 years ago with the onset of farming and forest clearing has immediate appeal to ecopragmatists. It seems to give scientific grounding to the desire to defend the status quo against the evidence that the culprit is techno-industrialism’s aggressive fossil fuel-driven expansionism, which began at the end of the 18th century.

The early-Anthropocene hypothesis effectively dissolves the distinction between the Holocene, which started some 11,700 years ago and encompasses the beginning of agriculture, and the Anthropocene, enabling ecopragmatists to argue that there is nothing inherently preferable about a Holocene Earth—a moral claim that permits the conscious creation of a different kind of planet. Hence their attraction to geoengineering schemes aimed at regulating solar radiation or changing the chemical composition of the oceans. In the words of the most vocal eco-pragmatist, the environmental scientist Erle Ellis, “We will be proud of the planet we create.” Ellis speaks of “the good Anthropocene,” a golden era in which we relinquish nostalgic attachments to a nature untouched by humans and embrace the new epoch as “ripe with human-directed opportunity.”

But the idea of a good Anthropocene is based on a fundamental misreading of science. It arises from a failure to make the cognitive leap from ecological thinking—the science of the relationship between organisms and their local environments—to Earth system thinking, the science of the whole Earth as a complex system beyond the sum of its parts. The early Anthropocene hypothesis goes against strong evidence, provided by Crutzen, Will Steffen and other researchers, that only with the beginning of the industrial revolution can we detect a human influence on the functioning of the Earth system as a whole.

The revolutionary meaning of Earth-system science is lost on the ecopragmatists. In reality, the arrival of the new epoch represents not merely the further spread of human influence across the globe but a fundamental shift in the relationship between humans and the Earth system—one in which human activity now accelerates, decelerates and distorts the great cycles that make the planet a dynamic entity. The radical distinctiveness of the Anthropocene lies in the fact that humans have become a novel “force of nature”, one that is shaping the geological evolution of the planet. So far-reaching is the impact of modern humans that esteemed palaeoclimatologist Wally Broecker has suggested that we have not entered a new geological epoch, a relatively minor event on the geologic time scale, but a new era—the Anthropozoic—on a par in Earth history with the development of multicellular life.

Some climate science deniers believe only God can change the climate; ecopragmatists, by contrast, see humans as “the god species.” Here is what the god species and this kind of thinking are certain to give us: an atmosphere with 500 ppm of CO2 (probably closer to 700 ppm) and a climate that is hot, sticky and chaotic. It will indeed take omnipotence to fix the problem without calamity. For those who prefer orthodox climate science, such unbounded optimism is dangerous, wishful thinking.

– See more at: http://clivehamilton.com/the-new-environmentalism-will-lead-us-to-disaster/#sthash.StefDE6H.dpuf

So-called ecopragmatists say we can have a “good Anthropocene.” They’re dead wrong.

Clive Hamilton

Published in Scientific American, 19 June 2014

Fourteen years ago, when a frustrated Paul Crutzen blurted out the word “Anthropocene” at a scientific meeting in Mexico, the famous atmospheric chemist was expressing his despair at the scale of human damage to the Earth. So profound has been the influence of humans, Nobelist Crutzen and his colleagues later wrote, that the Earth has entered a new geological epoch defined by a single, troubling fact: the “human imprint on the global environment has now become so large and active that it rivals some of the great forces of Nature in its impact on the functioning of the Earth system.”

The science behind Crutzen’s claim is extensive and robust, and it centers on the profound and irreversible changes brought by global warming. Yet almost as soon as the idea of the Anthropocene took hold, people began revising its meaning and distorting its implications. A new breed of ecopragmatists welcomed the new epoch as an opportunity. They gathered around the Breakthrough Institute, a “neogreen” think tank founded by Michael Shellenberger and Ted Nordhaus, the authors of a controversial 2004 paper, “The Death of Environmentalism.” They do not deny global warming; instead they skate over the top of it, insisting that whatever limits and tipping points the Earth system might throw up, human technology and ingenuity will transcend them.

As carbon dioxide concentrations pass 400 ppm for the first time in a million years, and scientists warn of a United States baking in furnace-like summers by the 2070s, Shellenberger and Nordhaus write that by the end of the century “nearly all of us will be prosperous enough to live healthy, free, and creative lives.” The answer, they say, is not to change course but to more tightly “embrace human power, technology, and the larger process of modernization.”

The argument absolves us all of the need to change our ways, which is music to the ears of political conservatives. The Anthropocene is system-compatible.

The techno-utopian vision depends on a belief that, with the advent of the new geological epoch, nothing essential has changed. This reimagined Anthropocene rests on a seamless transition from the fact that humans have always modified their environments to a defense of a postmodern “cyber nature” under human supervision, as if there is no qualitative difference between fire-stick farming and spraying sulfate aerosols into the stratosphere to regulate Earth’s temperature.

For this reason respected palaeoclimatologist William Ruddiman’s hypothesis that the Anthropocene began some 8,000 years ago with the onset of farming and forest clearing has immediate appeal to ecopragmatists. It seems to give scientific grounding to the desire to defend the status quo against the evidence that the culprit is techno-industrialism’s aggressive fossil fuel-driven expansionism, which began at the end of the 18th century.

The early-Anthropocene hypothesis effectively dissolves the distinction between the Holocene, which started some 11,700 years ago and encompasses the beginning of agriculture, and the Anthropocene, enabling ecopragmatists to argue that there is nothing inherently preferable about a Holocene Earth—a moral claim that permits the conscious creation of a different kind of planet. Hence their attraction to geoengineering schemes aimed at regulating solar radiation or changing the chemical composition of the oceans. In the words of the most vocal eco-pragmatist, the environmental scientist Erle Ellis, “We will be proud of the planet we create.” Ellis speaks of “the good Anthropocene,” a golden era in which we relinquish nostalgic attachments to a nature untouched by humans and embrace the new epoch as “ripe with human-directed opportunity.”

But the idea of a good Anthropocene is based on a fundamental misreading of science. It arises from a failure to make the cognitive leap from ecological thinking—the science of the relationship between organisms and their local environments—to Earth system thinking, the science of the whole Earth as a complex system beyond the sum of its parts. The early Anthropocene hypothesis goes against strong evidence, provided by Crutzen, Will Steffen and other researchers, that only with the beginning of the industrial revolution can we detect a human influence on the functioning of the Earth system as a whole.

The revolutionary meaning of Earth-system science is lost on the ecopragmatists. In reality, the arrival of the new epoch represents not merely the further spread of human influence across the globe but a fundamental shift in the relationship between humans and the Earth system—one in which human activity now accelerates, decelerates and distorts the great cycles that make the planet a dynamic entity. The radical distinctiveness of the Anthropocene lies in the fact that humans have become a novel “force of nature”, one that is shaping the geological evolution of the planet. So far-reaching is the impact of modern humans that esteemed palaeoclimatologist Wally Broecker has suggested that we have not entered a new geological epoch, a relatively minor event on the geologic time scale, but a new era—the Anthropozoic—on a par in Earth history with the development of multicellular life.

Some climate science deniers believe only God can change the climate; ecopragmatists, by contrast, see humans as “the god species.” Here is what the god species and this kind of thinking are certain to give us: an atmosphere with 500 ppm of CO2 (probably closer to 700 ppm) and a climate that is hot, sticky and chaotic. It will indeed take omnipotence to fix the problem without calamity. For those who prefer orthodox climate science, such unbounded optimism is dangerous, wishful thinking.

 

Clive Hamilton is professor of public ethics at Charles Sturt University in Canberra. He is the author of Earthmasters: The Dawn of the Age of Climate Engineering (Yale University Press, 2013).

– See more at: http://clivehamilton.com/the-new-environmentalism-will-lead-us-to-disaster/#sthash.StefDE6H.dpuf

So-called ecopragmatists say we can have a “good Anthropocene.” They’re dead wrong.

Clive Hamilton

Published in Scientific American, 19 June 2014

Fourteen years ago, when a frustrated Paul Crutzen blurted out the word “Anthropocene” at a scientific meeting in Mexico, the famous atmospheric chemist was expressing his despair at the scale of human damage to the Earth. So profound has been the influence of humans, Nobelist Crutzen and his colleagues later wrote, that the Earth has entered a new geological epoch defined by a single, troubling fact: the “human imprint on the global environment has now become so large and active that it rivals some of the great forces of Nature in its impact on the functioning of the Earth system.”

The science behind Crutzen’s claim is extensive and robust, and it centers on the profound and irreversible changes brought by global warming. Yet almost as soon as the idea of the Anthropocene took hold, people began revising its meaning and distorting its implications. A new breed of ecopragmatists welcomed the new epoch as an opportunity. They gathered around the Breakthrough Institute, a “neogreen” think tank founded by Michael Shellenberger and Ted Nordhaus, the authors of a controversial 2004 paper, “The Death of Environmentalism.” They do not deny global warming; instead they skate over the top of it, insisting that whatever limits and tipping points the Earth system might throw up, human technology and ingenuity will transcend them.

As carbon dioxide concentrations pass 400 ppm for the first time in a million years, and scientists warn of a United States baking in furnace-like summers by the 2070s, Shellenberger and Nordhaus write that by the end of the century “nearly all of us will be prosperous enough to live healthy, free, and creative lives.” The answer, they say, is not to change course but to more tightly “embrace human power, technology, and the larger process of modernization.”

The argument absolves us all of the need to change our ways, which is music to the ears of political conservatives. The Anthropocene is system-compatible.

The techno-utopian vision depends on a belief that, with the advent of the new geological epoch, nothing essential has changed. This reimagined Anthropocene rests on a seamless transition from the fact that humans have always modified their environments to a defense of a postmodern “cyber nature” under human supervision, as if there is no qualitative difference between fire-stick farming and spraying sulfate aerosols into the stratosphere to regulate Earth’s temperature.

For this reason respected palaeoclimatologist William Ruddiman’s hypothesis that the Anthropocene began some 8,000 years ago with the onset of farming and forest clearing has immediate appeal to ecopragmatists. It seems to give scientific grounding to the desire to defend the status quo against the evidence that the culprit is techno-industrialism’s aggressive fossil fuel-driven expansionism, which began at the end of the 18th century.

The early-Anthropocene hypothesis effectively dissolves the distinction between the Holocene, which started some 11,700 years ago and encompasses the beginning of agriculture, and the Anthropocene, enabling ecopragmatists to argue that there is nothing inherently preferable about a Holocene Earth—a moral claim that permits the conscious creation of a different kind of planet. Hence their attraction to geoengineering schemes aimed at regulating solar radiation or changing the chemical composition of the oceans. In the words of the most vocal eco-pragmatist, the environmental scientist Erle Ellis, “We will be proud of the planet we create.” Ellis speaks of “the good Anthropocene,” a golden era in which we relinquish nostalgic attachments to a nature untouched by humans and embrace the new epoch as “ripe with human-directed opportunity.”

But the idea of a good Anthropocene is based on a fundamental misreading of science. It arises from a failure to make the cognitive leap from ecological thinking—the science of the relationship between organisms and their local environments—to Earth system thinking, the science of the whole Earth as a complex system beyond the sum of its parts. The early Anthropocene hypothesis goes against strong evidence, provided by Crutzen, Will Steffen and other researchers, that only with the beginning of the industrial revolution can we detect a human influence on the functioning of the Earth system as a whole.

The revolutionary meaning of Earth-system science is lost on the ecopragmatists. In reality, the arrival of the new epoch represents not merely the further spread of human influence across the globe but a fundamental shift in the relationship between humans and the Earth system—one in which human activity now accelerates, decelerates and distorts the great cycles that make the planet a dynamic entity. The radical distinctiveness of the Anthropocene lies in the fact that humans have become a novel “force of nature”, one that is shaping the geological evolution of the planet. So far-reaching is the impact of modern humans that esteemed palaeoclimatologist Wally Broecker has suggested that we have not entered a new geological epoch, a relatively minor event on the geologic time scale, but a new era—the Anthropozoic—on a par in Earth history with the development of multicellular life.

Some climate science deniers believe only God can change the climate; ecopragmatists, by contrast, see humans as “the god species.” Here is what the god species and this kind of thinking are certain to give us: an atmosphere with 500 ppm of CO2 (probably closer to 700 ppm) and a climate that is hot, sticky and chaotic. It will indeed take omnipotence to fix the problem without calamity. For those who prefer orthodox climate science, such unbounded optimism is dangerous, wishful thinking.

 

Clive Hamilton is professor of public ethics at Charles Sturt University in Canberra. He is the author of Earthmasters: The Dawn of the Age of Climate Engineering (Yale University Press, 2013).

– See more at: http://clivehamilton.com/the-new-environmentalism-will-lead-us-to-disaster/#sthash.StefDE6H.dpuf

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