Do You Believe in Global Warming?

On September 16, 2012, “Arctic ice covered just 1.32 million square miles—the lowest extent ever recorded. ‘The loss of summer sea ice has led to unusual warming of the Arctic atmosphere, that in turn impacts weather patterns in the Northern Hemisphere, that can result in persistent extreme weather such as droughts, heat waves and flooding,’ NSIDC scientist Dr. Julienne Stroeve noted in a press release. ‘There's a huge gap between what is understood by the scientific community and what is known by the public,’ NASA scientist James Hansen said, adding that he believed, ‘unfortunately, that gap is not being closed.’ What the scientific community understands is that Arctic ice is melting at an accelerated rate -- and that humans play a role in these changes. According to the panel, humans are ‘really running out of time’ to prevent atmospheric carbon dioxide concentrations from reaching levels that would precipitate runaway climate change. Hansen warned that even maintaining current concentrations of approximately 390 parts per million for several centuries ‘guarantees disaster.’”[1] Nevertheless, record amounts of carbon dioxide were emitted into the atmosphere in 2016 to at least 2018, and 2016 was the hottest year on the planet as of 2019.[2] What makes an intelligent species, homo sapiens, go in the wrong direction even from the outset of an announced, guaranteed disaster? Timing and mentality have a lot to do with it. 
I suspect the non-scientist public, including the people with vested economic interests in continued pollution, dismissed the warning of disaster in 2012 in part by erroneously considering the scientific knowledge to be belief. Had news of an astroid due to hit the planet in seven years been announced in 2012, I suspect the astronomical knowledge would have been considered as such, rather than mere belief. It is interesting that the timeliness of a disaster, specifically whether it will hit the people living or those yet unborn, bears on whether knowledge is viewed as knowledge or just belief. 

 Ice melting in Greenland.   NYT

The mentality that sustains the gulf between what the scientists know and what the public believes includes the odd belief (held nonetheless as knowledge!) that scentistics only have beliefs regarding the climate might say, “I don’t believe in God,” or “I don’t believe it is going to rain today,” but people don’t usually say, “I don’t believe in math,” or "I don't believe in chemistry." That is to say, belief is not typically applied to replace the appelation of knowledge in fields of knowledge! In effect, the mentality contains a refusal to respect the enterprise of science. This is not only ignorance that can’t be wrong. How can ignorance make such a claim? Anti-foundationalism knows no better example than the arrogance of ignorance that cannot be wrong. The mentality assumes that recognizing knowledge in science would undercut a cherished political ideology. This assumption is an over-reach, as is the application of belief itself.
So the ice has kept melting as our scientific community has been relegated epistemologically into mere opinion or politics by too many people. The astounding implication is that this has occurred even though we as a species do not have the luxury of such a mentality. Even the possibility of “guaranteeing disaster” suggests that we as a society or species cannot afford to ignore the scientific consensus even though science is not perfect. That is to say, science does not prove a hypothesis; rather, successive null hypotheses are rejected, giving us added confidence but not certainty that the remaining hypothesis is valid.

Generally speaking, when even the survival of our species is flagged, or at the very least continued human habitation on Earth is to come with disasters, the rational self-preservation motivated recourse is to err on the side of what the scientific data is telling scientists.  To presume an overarching hegemony of political ideology may in retrospect look reckless. The choice of such a priority may even look pathological. Perhaps this is an element in human nature that could bring the species itself down. It should come as no surprise that the human mind can be a double-edged instrument capable of achievement and self-destruction even of the species itself. Even ideology may be viewed as a double-edged instument capable of giving people something to believe in yet also capable of embellishing arrogance and beligerance. Both the ignorance and ideological tartuffery seem to enjoy presumption when the disater is guaranteed for far-off generations. The basic instinct for self-preservation is more easily subdued or drugged. It would only be just, therefore, for the currently-living to suffer at least some of the effects of the guaranteed disaster themselves. Greed, selfishness, arrogance, and ignorance, which may all be hardwired into human nature, are to blame. Flying so high to the sun on the supposition that man is divine, a human being is bound to fall to the ground in a fiery mass of self-conceit that takes itself to be a falling star but is actually just a confused mess. 

1. Joanna Zelman and James Gerken, “Arctic Sea IceLevels Hit Record Low, Scientists Say We’re ‘Running Out Of Time,” The Huffington Post, September 19, 2012. 
2. Kelly Levin, "New Global CO2 Emissions Numbers Are In. They're Not Good," World Resources Institute, December 5, 2018 (accessed October 21, 2019).

Religion and Politics: Russian Orthodox Patriarch Helped Syria’s Assad Regime

In the wake of yet another Syrian massacre of civilians, including families being shot at close-range in their own houses, the New York Times published a report in 2012 that claimed that Russian priests and theologians commiserated with diplomats from Damascus at the opening of an exhibition devoted to Syrian Christianity in a cathedral near the Kremlin. While it is understandable that the Kremlin would not want to lose its “longtime partner and last firm foothold in the Middle East,” it is perhaps less palatable for Christian prelates and doctors of the Russian Orthodox Church to essentially look the other way on atrocities so the Syrian Christians, many of whom are Orthodox, won’t be pushed under the bus in a wave of Islamic fundamentalism that could be unleashed should Assad fall from power. The Syrian Christians were reluctant to join the Sunni Muslim opposition to Assad for fear of being persecuted by the Sunnis should they gain power.

 Together, the fear of the Syrian Christians and the “foreign policy” of the Moscow patriarchate were forestalling internal and external forces, respectively, from having achieving enough power to stop the human rights abuses in Syria. This is ironic because Jesus preached selflessness, or self-emptying love for one’s neighbor (agape seu benevolentia universalis). I suspect that the martyrs of the early Church would be shocked to find such self-serving provincialism in the sectarian groups, both in Syria and the Russian capital.

The following observation from Andrew Tabler, a fellow at the Washington Institute for Near East Policy, is telling if not poignant. “What we see now in Syria is systemic failure—it’s brutal, it’s now an insurgency—but in the end its just systemic failure. If the Christian population and those that support it want a long-term future in the region, they’re going to have to accept that hitching their wagon to this brutal killing machine doesn’t have a long-term future.” I would add that the hitching makes the Christians and their leaders into hypocrites. That is, it contradicts Christian love as preached and lived by Jesus of Nazareth. In other words, compassion when it is least convenient was being thrown under the bus in the service of a sectarian interest.

                                              Clergy of the Russian Orthodox Church             NYT

When Russian Patriarch Kirill visited Damascus in late 2011 after 3,500 Syrians had been killed by government forces and the Arab League had suspended Syria’s membership, he “made a sympathetic appearance with [Assad], praising Syria’s treatment of Christians and making no mention of the mounting death toll,” according to the New York Times. Apparently the death of thousands of people is fine as long as one’s own kind is treated well. The good of a part outweighs the good of the whole. This point applies as well to the related opposition of Putin to efforts at the UN’s Security Council to take measures against the Syrian government. That is to say, Putin’s relationships to the patriarch and to Assad are more important than a higher good, such as stopping the slaughter of hundreds if not thousands of Syrians.

It follows that the vetoes held on the Security Council can and should be questioned because the parts holding them cannot be assumed to have any regard for the “big picture” or the common good at the global level. Even if the violent acts by Assad’s men are consistent with the interests of the Russian Orthodox Church and the Russian government, the international system is not served by a government that gets away with violating rather than protecting its citizens’ human rights. 

Source:

Ellen Barry, “Russian Church Is a Strong Voice Opposing Intervention in Syria,” The New York Times, June 1, 2012. 

Corporate Legal Personhood in the Kiobel Case

In Kiobel v. Royal Dutch Petroleum, the U.S. Supreme Court waded into the murky waters of corporate legal personhood, at least potentially, in hearing oral arguments in late February 2012. The issue in the case is whether corporations can be held liable to the extent that they are complicit in a foreign government’s human rights abuses. Legal personhood would say that they could be. This would represent an obligation that goes with legal personhood. The question is whether the justices who conferred in the Citizens United decision the right of corporations, based on their legal personhood, to make unlimited political donations would also be willing to view obligations as “part and parcel” with such personhood. If not, then legal persons, unlike human persons, would have the benefits of personhood without any of the obligations—an oxymoron to corporations to be sure. In other words, such an asymmetry would render the legal personhood doctrine itself as akin to a one-sided coin—which cannot exist, let alone stand.

The full essay is at "Corporate Legal Personhood."