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272 pages, ebook
First published June 23, 2020
If the climate apocalypse is a kind of subconscious fantasy for people who dislike civilization, it might help explain why the people who are the most alarmist about environmental problems are also the most opposed to the technologies capable of addressing them, from fertilizer and flood control to natural gas and nuclear power.
Young people learning about climate change for the first time might understandably believe, upon listening to [Sarah] Lunnon {of Extinction Rebellion] and [Greta] Thunberg, that climate change is the result of deliberate, malevolent actions. In reality, it is the opposite. Emissions are a by-product of energy consumption, which has been necessary to people to lift themselves, their families and their societies out of poverty, and achieve human dignity. Given that’s what climate activists have been taught to believe, it’s understandable that so many of them would be so angry. (272)
The picture promoted by apocalyptic environmentalists is inaccurate and dehumanizing. Humans are not unthinkingly destroying nature. Climate change, deforestation, plastic waste and species extinction are not, fundamentally, consequences of greed and hubris but rather side effects of economic development motivated by a humanistic desire to improve peoples’ lives. (275)
As such, when we hear activists, journalists, IPCC scientists and others claim climate change will be apocalyptic unless we make immediate, radical changes including massive reductions in energy consumption, we might consider whether they are motivated by love for humanity or something closer to its opposite (275)
59. At the same time we can note the rise of a false or superficial ecology which bolsters complacency and a cheerful recklessness. As often occurs in periods of deep crisis which require bold decisions, we are tempted to think that what is happening is not entirely clear. Superficially, apart from a few obvious signs of pollution and deterioration, things do not look that serious, and the planet could continue as it is for some time. Such evasiveness serves as a licence to carrying on with our present lifestyles and models of production and consumption. This is the way human beings contrive to feed their self-destructive vices: trying not to see them, trying not to acknowledge them, delaying the important decisions and pretending that nothing will happen.
66. The creation accounts in the book of Genesis contain, in their own symbolic and narrative language, profound teachings about human existence and its historical reality. They suggest that human life is grounded in three fundamental and closely intertwined relationships: with God, with our neighbour and with the earth itself. According to the Bible, these three vital relationships have been broken, both outwardly and within us. This rupture is sin. The harmony between the Creator, humanity and creation as a whole was disrupted by our presuming to take the place of God and refusing to acknowledge our creaturely limitations. This in turn distorted our mandate to “have dominion” over the earth (cf. Gen 1:28), to “till it and keep it” (Gen 2:15). As a result, the originally harmonious relationship between human beings and nature became conflictual (cf. Gen 3:17-19). It is significant that the harmony which Saint Francis of Assisi experienced with all creatures was seen as a healing of that rupture. Saint Bonaventure held that, through universal reconciliation with every creature, Saint Francis in some way returned to the state of original innocence.[40] This is a far cry from our situation today, where sin is manifest in all its destructive power in wars, the various forms of violence and abuse, the abandonment of the most vulnerable, and attacks on nature.
67. We are not God. The earth was here before us and it has been given to us. This allows us to respond to the charge that Judaeo-Christian thinking, on the basis of the Genesis account which grants man “dominion” over the earth (cf. Gen 1:28), has encouraged the unbridled exploitation of nature by painting him as domineering and destructive by nature. This is not a correct interpretation of the Bible as understood by the Church. Although it is true that we Christians have at times incorrectly interpreted the Scriptures, nowadays we must forcefully reject the notion that our being created in God’s image and given dominion over the earth justifies absolute domination over other creatures. The biblical texts are to be read in their context, with an appropriate hermeneutic, recognizing that they tell us to “till and keep” the garden of the world (cf. Gen 2:15). “Tilling” refers to cultivating, ploughing or working, while “keeping” means caring, protecting, overseeing and preserving. This implies a relationship of mutual responsibility between human beings and nature. Each community can take from the bounty of the earth whatever it needs for subsistence, but it also has the duty to protect the earth and to ensure its fruitfulness for coming generations. “The earth is the Lord’s” (Ps 24:1); to him belongs “the earth with all that is within it” (Dt 10:14). Thus God rejects every claim to absolute ownership: “The land shall not be sold in perpetuity, for the land is mine; for you are strangers and sojourners with me” (Lev 25:23).
104. Yet it must also be recognized that nuclear energy, biotechnology, information technology, knowledge of our DNA, and many other abilities which we have acquired, have given us tremendous power. More precisely, they have given those with the knowledge, and especially the economic resources to use them, an impressive dominance over the whole of humanity and the entire world. Never has humanity had such power over itself, yet nothing ensures that it will be used wisely, particularly when we consider how it is currently being used. We need but think of the nuclear bombs dropped in the middle of the twentieth century, or the array of technology which Nazism, Communism and other totalitarian regimes have employed to kill millions of people, to say nothing of the increasingly deadly arsenal of weapons available for modern warfare. In whose hands does all this power lie, or will it eventually end up? It is extremely risky for a small part of humanity to have it
106. The basic problem goes even deeper: it is the way that humanity has taken up technology and its development according to an undifferentiated and one-dimensional paradigm. This paradigm exalts the concept of a subject who, using logical and rational procedures, progressively approaches and gains control over an external object. This subject makes every effort to establish the scientific and experimental method, which in itself is already a technique of possession, mastery and transformation. It is as if the subject were to find itself in the presence of something formless, completely open to manipulation. Men and women have constantly intervened in nature, but for a long time this meant being in tune with and respecting the possibilities offered by the things themselves. It was a matter of receiving what nature itself allowed, as if from its own hand. Now, by contrast, we are the ones to lay our hands on things, attempting to extract everything possible from them while frequently ignoring or forgetting the reality in front of us. Human beings and material objects no longer extend a friendly hand to one another; the relationship has become confrontational. This has made it easy to accept the idea of infinite or unlimited growth, which proves so attractive to economists, financiers and experts in technology. It is based on the lie that there is an infinite supply of the earth’s goods, and this leads to the planet being squeezed dry beyond every limit. It is the false notion that “an infinite quantity of energy and resources are available, that it is possible to renew them quickly, and that the negative effects of the exploitation of the natural order can be easily absorbed”.[86]
161. Doomsday predictions can no longer be met with irony or disdain. We may well be leaving to coming generations debris, desolation and filth. The pace of consumption, waste and environmental change has so stretched the planet’s capacity that our contemporary lifestyle, unsustainable as it is, can only precipitate catastrophes, such as those which even now periodically occur in different areas of the world. The effects of the present imbalance can only be reduced by our decisive action, here and now. We need to reflect on our accountability before those who will have to endure the dire consequences.
"...Whereas in January 2019, Thunberg had paid lip service to the need for poor nations to develop, in September she said, “We are in the beginning of a mass extinction and all you can talk about is money and fairy tales of eternal economic growth.”Good stuff!
But economic growth was what lifted Suparti out of poverty, saved the whales, and is the hope for Bernadette, once Congo achieves security and peace.
Economic growth is necessary for creating the infrastructure required for protecting people from natural disasters, climate-related or not. And economic growth created Sweden’s wealth, including that of Thunberg’s own family.
It is fair to say that without economic growth, the person who is Greta Thunberg would not exist."
“Billions of us are suddenly rich, well nourished, clean, safe, smart, healthy, and occasionally even beautiful. Where 84% of the world’s population still lived in extreme poverty in 1820, by 1981 that percentage had dropped to 44%, and now, just a few decades later, it is under 10%. If this trend holds, the extreme poverty that has been an abiding feature of life will soon be eradicated for good” (1).In other words, we’ve burned a lot of fossil fuels, but perhaps we got the benefits of modernity in return. Now we need to address the harms of modernity, so Bregman calls on readers to imagine new utopias to work towards. Ecomoderns who heed that call envision a world of capitalist innovation, urban development and density, cosmopolitan pluralism, nuclear energy, gene editing, anthropocentric ways of assigning of value, etc. Michael Shellenberger likes all of these things, and yet I found it difficult to enjoy Apocalypse Never, I suppose because it is a critique of left leaning greens rather than an attempt to build a more ecomodern coalition.