The nominal federal government continues grasping for more control under any narrative it can peddle to the American public, whose loss (and perhaps even rejection) of the concept of truth has made the government's job all too easy. One such narrative is "protecting the environment," a crusade that supposedly justifies shelving limited government along with individual rights and responsibilities, and which has accelerated under the present administration. Therefore, I have decided to publish the initial portion of a chapter addressing environmentalism from Unlawful Government: The Gathering Threat Of Global Hegemony. Unfortunately, the blogging format prevents me from including my footnotes and endnotes. In the future I might post other portions of the chapter -- which are more empirical than philosophical -- if I can ever figure out these formatting quirks.
Fallacies do not cease to be fallacies because they become fashions.
~ G.K. Chesterton, 1930
Without any censorship, in the West fashionable trends of thought and ideas are carefully separated from those which are not fashionable; nothing is forbidden, but what is not fashionable will hardly ever find its way into periodicals or books or be heard in colleges. Legally your researchers are free, but they are conditioned by the fashion of the day. . . . This gives birth to strong mass prejudices, blindness, which is most dangerous in our dynamic era.
~ Alexander Solzhenitsyn, to the Harvard graduating class of 1978
CHAPTER 4: ENVIRONMENTALISM’S POETIC LIE
No matter how superior modern man fancies himself over his ancestors, he still displays the overriding urge to believe an all-encompassing story of his place in the cosmos, to believe in myths. There is no shame in this need, for myths are not lies – myths are poetic truths. Shame should emerge only when a poetic lie overpowers the truth, as it did with the twentieth-century scourges of fascism, Nazism, and communism. Those lies gained ground because mankind had discarded the hereafter for the here, yearning to transport the kingdom of heaven to Earth. The defeat of those particular lies did not, unfortunately, defeat modern man’s ongoing hunger for a worldly religion that will save his body rather than his soul. Environmentalism feeds that hunger and counts as the poetic lie of the moment, reaching its zenith (or nadir) of late with the coronation of former Vice-President Al Gore as Nobel laureate for his malum opus, An Inconvenient Truth. As always, shame will have to wait until the moment has passed.
“Environmentalism” does not, of course, connote people who enjoy the countryside; who scrupulously avoid polluting; who disdain cruelty to animals; or who shun meat in favor of vegetables. Much more than a personal lifestyle choice, “environmentalism” prophesies the Earth’s death or irreversible degradation at mankind’s hands, an apocalyptic faith claiming dominion over other people’s lives and overshadowing all competing concerns for individual rights and justice. If this obsession with our material surroundings counts as modern man’s religion, then government undeniably counts as modern man’s church, possessing as it does authority over the things of this world. One catechism in the environmentalist creed has assumed primary status: government must reduce mankind’s carbon-dioxide footprint so as to combat climate change. Because the global climate is at issue, this catechism has proved most receptive to global governmental control, handing the political class an incredibly effective mechanism for crushing national sovereignty and individual freedom. Wagging his finger recently, U.N. Secretary General Ban Ki-moon proclaimed that global warming is undeniable and that “only urgent, global action will do.” So the cynical government and the spiritually-starved governed find common cause here, even more so than with “democracy” or “human rights,” thus rendering any attempt at reasoned discussion supremely futile if not outright dangerous. For what it’s worth, I will present an opposing view on the global-warming hysteria, a view grounded on the universal reason available to anyone willing to use it.
The Philosophical Quicksand Beneath The Global-Warming Hysteria
Perhaps the surest method for exposing the flaws in a proposition is to assume its truth. So let us assume that what environmentalism preaches is true, namely that human activity contributes too much carbon dioxide to the amounts already flooding into the atmosphere “naturally”; that our carbon dioxide indeed causes global warming; and that government is therefore justified in dictating the types and amounts of energy we use in our daily lives. How much atmospheric carbon dioxide, then, constitutes an acceptable amount? No credible source proposes outlawing our entire contribution; the U.N. Kyoto Protocol (discussed below) aims to take us back to the approximate emissions levels of 1990. But there’s the rub: the 1990 emissions themselves were once portrayed by the U.N. as excessive, meaning that full Kyoto compliance would see us continuing to pump supposedly toxic amounts of carbon dioxide into the atmosphere and imperiling the environment – only this time, at the price of our liberty as well.
Let us concede even more ground by assuming that Kyoto is only a “first step,” meaning that government – in all its disinterested and selfless wisdom – knows exactly how much carbon dioxide the Earth can tolerate from us and will implement policies that target the proper output. What then, pray tell, is the correct temperature that we should nurse the Earth back to? We know that the Earth was both far cooler and far warmer in the past, long before mankind graduated into the industrial age: the most recent Ice Age ended 10,000 years ago, and global temperatures some 6,000 years ago (the “Holocene Maximum”) were higher than they are today. Temperatures were also higher during the Medieval Warming Period from roughly A.D. 1000 to 1300, again long before the Industrial Revolution. Last but not least, temperatures tended to oscillate up and down much more rapidly before civilization even developed, and we have occupied an unusually stable interlude in the Earth’s temperature. So just where do we set the global thermostat? How do we know when our “harmful” influence is fully remedied, given that a “healthy” Earth will continue to experience drastic climate changes all its own? It appears that there is no end in sight, somewhat similar to the United States’ unending crusade of affirmative action – racial disparities and climate anomalies are twin facts of life that will never disappear, thus perpetually justifying governmental interference to “fix the problem.” For example, environmentalist prophet Al Gore seized on the deadly Myanmar cyclone as proof of his religion, while likeminded others have gone so far as to blame everything from kidney stones to shark attacks on mankind’s environmental sins as well. Just as primitive peoples might conduct human sacrifice upon the occurrence of a solar eclipse, the high priests of modernity will re-enact that sorry spectacle on a massive scale during every environmental novelty that befuddles the public mind.
Let us disregard all these qualms and assume that: 1) mankind introduces too much carbon dioxide into the environment; 2) mankind’s carbon dioxide is to blame for excessive global warming; 3) government can calculate how much carbon dioxide the Earth can tolerate; 4) government can calculate the “natural” global temperature; and 5) any “natural” changes in climate will honestly and successfully be distinguished from changes that mankind has caused. Even yielding each one of these very dubious points fails to produce the environmentalist conclusion that governmental interference will rescue us from the brink of destruction. Only wealthy countries are capable of adopting “green” policies, since the wealthy can best afford to humor environmentalist agitation: people in poor countries are more preoccupied with daily survival than with the atmosphere, often making their treatment of the environment far worse. The Kyoto Protocol itself acknowledges this by imposing its most onerous obligations on the nations that can best afford them. Rather than safeguard and spread the free-market principles underlying this wealth, environmentalists propose quite the opposite: to cripple the engine of wealth where it exists. Private property, freedom of contract, and profit motive all make environmentalism possible, yet environmentalism has declared war on its parents and seeks to curtail or abolish them. Bolivia’s president, Evo Morales, proudly admitted this fact when agitating at a U.N. conference concerning biofuels: “If we want to save our planet Earth, we have a duty to put an end to the capitalist system.” An honest effort to remedy the supposed menace of man-made global warming would reject this noxious ideology of central planning as a proven failure at generating the wealth and technology needed to accomplish environmentalism’s own ambitious program. Since environmentalism’s methods are self-defeating, they hardly merit serious consideration.
One final concession drives the point home: even if mankind’s technological progress is somehow shortening the Earth’s hospitable lifespan, mankind represents the only hope of transporting life away from this mortal planet that will eventually be scorched and/or swallowed as the Sun balloons into a red giant. Even long before that inevitable demise takes place, we face the high probability of an asteroid impact that will terminate human life and much of the sacred biodiversity. To the extent that environmentalists succeed in hobbling mankind’s progress with their schoolboy socialism, they will have condemned to death what they claim to hold dear, and Earth’s life will remain trapped to perish as if it never were. One can honestly say that mankind represents the Earth’s seeds, and that mankind is very much part of nature’s effort to spread life as far and wide as possible. From this macro-perspective, environmentalists represent the Earth’s deadliest foes.