Wednesday, May 29, 2019

Climate change is a done deal -- just how done? And what to do?


I posted this to the FUSN list on March 3rd of this year.

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I have been worried about climate change for quite some time. But it seemed that thirty years ago we were told that if we took decisive action now we could put off the worst of it, but the years pass and the message doesn’t change. I know that carbon emissions have not dropped very much if at all. What’s actually going on?

I found an essay by Jonathan Franzen that addressed this issue (from “The end of the end of the earth”, 2018, pp14-22). He argues that the insistence by the center and left that we can still stop it is understandable – but now a lie. I couldn’t immediately find anywhere where this discussion was happening online.

Franzen: “Three years ago, I was in a state of rage about climate change. The Republican Party was continuing to lie about the absence of a scientific consensus on climate... but I wasn’t much less angry at the left. I’d read a new book by Naomi Klein, “This Changes Everything”, in which she assured the reader that, although “time is tight,” we still have ten years to radically remake the global economy and prevent global temperatures from rising by more than two degrees Celsius by the end of the century. Klein’s optimism was touching, but it, too, was a kind of denialism. Even before the election of Donald Trump, there was no evidence to suggest that humanity is capable – politically, psychologically, ethically, economically – of slashing carbon emissions quickly and deeply enough to change everything. Even the European Union, which had taken the early lead on climate, and was fond of lecturing other regions on their irresponsibility, needed only a recession in 2009 to shift its focus to economic growth. Barring a worldwide revolt against free-market capitalism in the next ten years – the scenario that Klein contended could still save us – the most LIKELY rise in temperature this century is on the order of six degrees. We’ll be lucky to avoid a two-degree rise before the year 2030.

“In a polity ever more starkly divided, the truth about global warming was even less convenient to the left than to the right. The right’s denials were odious lies, but at least they were consistent with a certain cold-eyed political realism. The left, having excoriated the right for its intellectual dishonesty and turned climate denialism into a political rallying cry, was now in an impossible position. It had to keep insisting on the truth of climate science while persisting in the fiction that collective world action could stave off the worst of it: that universal acceptance of the facts, which really might have changed everything in 1995, could still change everything. Otherwise, what difference did it make if the Republicans quibbled with the science?

“Because my sympathies were with the left – reducing carbon emissions is vastly better than doing nothing; every half degree helps – I also held it to a higher standard. Denying the dark reality, pretending that the Paris Accord could avert catastrophe, was understandable as a tactic to keep people motivated to reduce emissions; to keep hope alive. As a strategy, though, it did more harm than good. It ceded the ethical high ground, insulted the intelligence of unpersuaded voters (“Really? We still have ten years?”), and precluded frank discussion of how the global community should prepare for drastic changes...

[Franzen wrote an essay, his editor] “nudged me toward framing the essay not as a denunciation but as a question: How do we find meaning in our actions when the world seems to be coming to an end? Much of the final draft was devoted to a pair of well-conceived regional conservation projects, in Peru and Costa Rica...” [The essay was heavily criticized by the left.]

Critics “made it sound as if I’d proposed that we abandon the effort to reduce carbon emissions, which was the position of the Republican Party, which, by the polarizing logic of online discourse, made me a climate-change denier. In fact, I’m such a climate-science accepter that I don’t even bother having hope for the ice caps. All I’d denied was that a right-minded international elite, meeting in nice hotels around the world, could stop them from melting. This was my crime against orthodoxy. Climate now has such a lock on the liberal imagination that any attempt to change the conversation ... amounts to an offense against religion.”

“... drastic global warming is already a done deal, and ... it seems unlikely that humanity is going to leave any carbon in the ground, given that, even now, not one country in the world has pledged to do it.”

“global warming is THE issue of our time, perhaps the biggest issue in all of human history. Every one of us is now in the position of the indigenous Americans when the Europeans arrived with guns and smallpox: our world is poised to change vastly, unpredictably, and mostly for the worse. I don’t have any hope that we can stop the change from coming. My only hope is that we can accept the reality in time to prepare for it humanely, and my only faith is that facing it honestly, however painful this may be, is better than denying it.”

The analogy of being Native Americans just as the Europeans arrive moves me a great deal. It is a very unpleasant topic, and I cringe a bit raising it in this community – but seeking truth is part of what we are committed to. I welcome other thoughts and perspectives.

Monday, May 27, 2019

A critique of "privilege"


I posted this to the FUSN list on August 31, 2018

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Some at FUSN have expressed appreciation for some of my past posts as thought-provoking.

Looking at the latest UU World confirmed once again a sense I have had for some time – that Unitarian-Universalism is distorting its path by lifting one kind of issue above all others.

In brief, identifying oppressor/oppressed pairs and redressing the oppression has come to occupy a place that is so central that it seems to drive to the margins all the other ways that we might improve the world, and indeed all the things we might do to live a full life in our brief time in this world.

Oppression is very real and worth combatting. Activists (like fundraising letters) have always tried to convince us that theirs is the vital issue, the crucial time is right now and the stakes couldn’t be higher. But they have taken their turn at the podium and the rest of us have made our own judgments. We’ve made quite a bit of progress. There is plenty more to make.

“Privilege” (and its generalized form “intersectionality”) are concepts that have come to occupy a prominent place among social liberals. The framework of privilege goes one very worrisome step further. It tampers with the process of rational debate, in part by denigrating contributions from people who are not members of oppressed groups. It claims that such people are only perpetuating an oppressive status quo without the sort of careful evidence needed to support that conclusion. In some forms, it can approve of interrupting orderly debates – interrupting speech if it is deemed to contain oppressive elements. One instance is “no-platforming” of speakers on university campuses when activists decide the message too oppressive to be worthy of a hearing.

I do not know if this critique applies to how the issue has played out in UU congregations and within the denomination more broadly. I hope UUism has been an exception. The privilege framework violates UU principles, notably the First (inherent worth and dignity), Third (acceptance and spiritual grown) and Fourth (free and responsible search for truth and meaning), and in its full-blown form is not consistent with any of them.

The framework of privilege reduces individuals to their membership in a variety of categories where one is oppressor and the other oppressed. There is no end to such categories, and activists feel justified in calling out privilege on behalf of others. Its adherents devote quite a bit of their mental space and energy to thinking of how everything they say or do could be oppressive to some group. I fear people rarely stop and consider what other aspects of their lives and values have been crowded out to make this space. I thought this book review on the subject was thought-provoking: https://www.skeptic.com/reading_room/honor-dignity-victim-cultures/
The seductive appeal of the privilege framework relies in part on losing track of history. We could remember that all but the very poorest in the US today live lives of material abundance never matched in any culture more than a couple generations back. Most oppressed groups have it better than they ever have in the past. If you see society on a path of moving always forward to greater equality and prosperity, a laser focus on driving for more improvements makes sense. But if you see history as an inevitable ebb and flow, a mix of good times followed by bad, then more focus might go to trying to preserve the gains. There are many white people of modest means and good will in the US who do not feel privileged and exert great influence at the ballot box. One of our tasks should be listening carefully to their concerns.

Here are a few resources that deal with these issues that I thought were very good:


Of course it’s not for me to tell people what’s important. Each of us decides that on our own, but I would like people who accept the privilege framework to do so with open eyes.

Here we go again, after 10 years


It's very close to 10 years since I made my last substantive post. My mind has been elsewhere. Now I am moved to post again.

Since 2009 my two daughters have both grown to independence as flourishing young women. At the end of 2012 I retired from my career as a software engineer, and fill my time with a lot of online activities, along with games, books, movies, and friends. I also ended a long-term relationship at the end of 2012 and do not expect to be romantically involved with anyone again.

As for FUSN, I was a Coming of Age mentor in 2009-2010. I've been in four separate Chalice Circles since then (each runs a year) but tired of them. In 2017 I argued passionately against FUSN changing its name to FUUSN (the one U for "Unitarian" becoming two Us for "Unitarian-Universalist"). The name change needed a two-thirds vote to pass and met that standard with a single vote to spare.

I feel alienated from FUUSN in part because of the rising emphasis, both within the congregation and the larger UU denomination, on identity politics, known in its general form as "intersectionality". Future posts will expand on this. On a more personal level, I was a spiritual seeker of sorts when I joined FUSN in 1993, and wanted a religious community for my family to belong to. I never really was anything but an atheist, but I did find the Protestant form of religious service comforting and satisfying. Starting in 2010 if not before, that was true less and less. Now I find it unsatisfying and even irritating instead. But FUUSN is still full of people who I shared the bonds of community with for many years, and I still value those bonds.

I reviewed all my old posts. I didn't find any where I said, "Wow, I would never write that now!" I guess it's not that surprising that my views haven't changed very much.. I did find five that I thought were especially worth rereading.

Human nature:

Mortality issues:

Religion:


Thursday, March 21, 2019

six years later?

It looks like I've re-established the ability to use this blog. That's helpful! We'll see if I have anything to say under this identity. If I was starting a blog now I would not have put FUSN right into the name, as I feel that UU society (now renamed to FUUSN) is much less central to my identity than it was 10 years ago.

I wonder if anyone has maintained for all the years notification if I post anything new.

Thursday, April 26, 2012

Title of test post

Test text for new Google system.

Saturday, June 13, 2009

In defense of sheep

"Think for yourself. Don't just follow the crowd. Don't give in to peer pressure." It is all good advice. Some of the time.

Consider religions. Alongside their differences, they are all opposed to such things as deserting your children, drinking your wages away, engaging in extramarital affairs, and being unkind to your family members. Most members of most congregations do not do those things, most of the time. A person who is tempted to stray would do well to follow the crowd.

Some people would do well to belong to a crowd so they can follow it. The loners who commit campus shootings come to mind. Despite their isolation at one level, we can consider them members of an implicit crowd: society at large. They would do better to follow the wisdom of the crowd.

These cases may seem to miss the point a little because we doubt the philanderer or shooter is thinking they are performing a moral act. Suppose we consider the advice narrowed down to "When deciding whether something is morally right, don't just follow the crowd." Is this good advice? Some of the time.

Consider some nonconformists who made the news: The founders of Heaven's Gate, and the founder of Jonestown (Jim Jones). Both groups ended with mass suicides. (You can focus on the followers, who we wish had not followed the crowds they had joined, but here we focus on the leaders, who started their groups by not following a crowd.) William Miller convinced followers that the world was to end on a certain day in 1844, and while the consequences were less dire than suicide, it does not on balance seem to have been a good thing. We celebrate radical nonconformists, notable examples being Jesus, Buddha, or Martin Luther. But consider that for all we know for every one of them there have been three others who led people astray.

For those who believe abortion is murder, whether to kill doctors who perform abortions might not be a simple choice. The world would be better if all followed the overwhelming view of the anti-abortion movement that this is not a good choice, instead of a few following their consciences to a different conclusion.

Sometimes the problem is not knowing what is right and what is wrong, but how important it is. It is easy for a group to get bogged down and miss its primary objectives if members who are intent on following their consciences insist on objecting to using paper plates and plastic silverware, using a conventional product when a fair trade one is available, or debating whether the term "people of color" or "non-whites" is more appropriate.

Should a group sell all its stock in a company that does bad things, or should it keep the stock and try to change the policies through shareholder resolutions? You can express your views in discussion, but once the group has decided, maybe it is better to go along rather than stand on principle and refuse to let the question subside.

Suppose you belong to a high school group, and some members have a habit of littering. Should you take a strong stand and risk expulsion from the group? It isn't obvious. Suppose group members use ethnic slurs talking amongst themselves? You certainly do not have to participate, and there is a strong case for speaking up, but is a high-stakes confrontation called for? Working within to change opinions has merit, and the person's own need to belong has to be considered. We don't want a situation where all high school students of conscience have to be loners, because they find something morally questionable about the actions of all of their peers.

So what it comes down to, really, is that you should follow the crowd when they are right and not when they are wrong -- and when it is important. And it might be more often than not that the wisdom of the group is better than your own solitary judgments.

Wednesday, May 6, 2009

Thoughts on the time before death

At my FUSN visioning table several weeks back we got into a discussion of death, which got me thinking.

Typically we attach great significance to the time just before death. When reporting a person's death, people are very likely to add that the person died surrounded by friends and family, that it was peaceful, and/or that it was at home, whichever of those things were true.

It is important if we think it is important; shared customs of this kind do not need justification. But sometimes I wonder whether it has to be so important. My thoughts are based on the premise that nothing significant of a person survives death. Sure, the deceased lives on in memory, which is obvious. But otherwise, nothing. Those who do not accept that premise may feel unmoved by what follows.

Suppose a dear friend leaves you, moving to some remote spot, never to communicate with you again. If in your final parting your friend is happy and comfortable with your relationship, then in your years ahead you can imagine him or her as staying happy and comfortable. If your friend is distraught and angry, you will imagine things differently. This makes sense because your last communication is a good predictor of future feelings.

If on the other hand your friend dies instead of moving away, how do you feel then? I think I perceive a general tendency to feel the same way, to project your last interactions into this person's future, but in this latter case there is no support in reality for that feeling.

Consider a different aspect of the same situation. Suppose the friend stayed her last night as a guest in your house, and you have an earnest, emotionally intense few hours where you try to tie up loose ends and say goodbye. Suppose her flight is cancelled, and she comes back to spend one more night. Does this invalidate your hours of goodbye?

Suppose that in her next-to-last week alive, your friend is distraught and angry, and in her last week alive, she is calm. On the other hand, suppose she is calm in her next-to-last week and distraught in her last week. Once again, it feels like it matters, and it matters if we think it does, but does it have to?

Suppose a person has been working hard for years on a scientific project, and the moment of truth arrives, when we find out whether it is a success or failure. Is the person’s life to be viewed differently if she dies the day after the news is known, or the day before? It would matter a great deal if she was leaving for a remote location, but does it matter if she instead ceases to be?

One reason that a person’s final days or hours might seem so important is that we apply our “moving away” feelings. For believers in an afterlife, this may make sense. Perhaps you could take the strength of the rightness of those feelings to indicate that you really do believe in an afterlife even if you thought you didn’t. But I think it’s worth considering that our many cultural traditions that make the end of life special could be shadows of a denial of the finality of death, rather than its acceptance.

To put this in context, being together and caring for one another in times of distress is good. Measures to reduce a dying person's feelings of pain, anxiety, and loneliness are very important. Doing whatever we as the living need to do to gain closure in our relationship is also important. Keeping a community whole by observing its traditions can be important. Death of a loved one can be so hard to bear, I think anything that works or that helps is good, no questions asked. But on the other hand, if a dying person is not interested in deep conversations, or wants to deny to the end that he or she is actually dying, could those be valid choices too? Or if someone cannot make it to the deathbed, or they could have but didn't, it could offer some comfort to consider that the situation could be viewed more matter-of-factly, and with considerable justification.