Eric Steig and Gavin Schmidt
The two of us participated last week in an interesting meeting at the University of Washington on Ethics and Climate Change. Other scientists in attendance included Dennis Hartmann, who gave an overview of the current state of the science, and sometime RealClimate contributor Cecelia Bitz. Organized by Associate Professor of Philosophy Stephen Gardiner, the conference was dedicated to the particular ethical and moral issues raised by the spectre of anthropogenic climate change. Since we aren’t philosophers by training, and since it would probably stray too far from RealClimate’s focus on science, we won’t comment in great detail. However, we thought it worth making our readers aware that there is a very interesting and growing literature on the subject. Based on their remarks at the conference, we heartily recommend checking out the papers and commentaries written by the various philosphers, scientists, and political theorists who attended. You can get abstracts of their talks on the conference web page. Below, we simply wish to note several issues raised at the conference that we found particularly interesting.
Stephen Gardiner presented an articulate argument on the moral ramifications of geoengineering (in particular the proposal by Paul Crutzen to add sulphate aerosols in the stratosphere to increase the planetary albedo) about we have expressed some doubts previously, chiefly on scientific grounds). Among the cogent statements made by Gardiner was that while one may argue that research on geoengineering acts as a kind of insurance policy,
… there are many such policies; and there is a real concern that the narrow one of “Geoengineering Research Only” gains prominence among them only because it is the one that seems most congenial to us, the present generation.
If you are interesting in reading more, you can get the entire text of Stephen’s paper, here.
Another very interesting talk was that by Jeff Kiehl, a climate modeler at NCAR, who raised a series of ethical issues regarding how climate models are constructed and the ethical decisions that climate modelers face in conveying model results to the public. This talk prompted a lively discussion about the role of peer review, with the conclusion that the system probably works pretty well. It is imperfect, but it does act as a reasonable first filter to catch most egregious misuses of science.
Steve Schneider and one of us (Gavin) discussed the roles of public scientists and of scientists reaching out to the public and some of the pitfalls to be avoided there (see Steve’s site or this post for the kind of thing we were talking about).
Henry Shue, an Oxford philosopher well known for his work on such issues as the moral implications of torture and pre-emptive war, made the argument that the moral implications of not dealing with climate change should be thought of not only in terms of harm, but in terms of potential harm. Unfortunately for those of us that would like to keep burning fossil fuels at our current rate, Shue argues that uncertainty — the possibility that harm caused to future generations from anthropogenic climate change will be relatively small — does not get us out of our moral obligation to change our behavior. That is, one need only recognize that business as usual will increase the risk of significant harm – a point that almost nobody debates – for it to be clear that business as usual may be unethical.
Paul Baer, whose influential book “Dead Heat: Global Justice and Global Warming” (with co-author Tom Athanasiou) discussed ethical issues in how one should allocate global warming permits across the world, discussed some interesting new twists to their work. The principal objection to the idea that everyone has the right to emit an equal portion of GHGs, is that today’s mean value is below that of China’s per capita emissions, and thus a straightforward cap and trade at that level is politically impossible. The new twist in his work relates to the need to balance the current emission problem with the right of poor countries to develop that “should not be impeded by the requirement to reduce GHG emissions, and that the presumably steep burden of mitigation costs must be shared on the basis of responsibility and capacity”. This of course, shifts more of the burden onto the developed countries who have already benefited from their use of fossil fuels. It will be interesting to see how that is received at the climate negotiations.
Finally, there was one idea that was raised that we take issue with, and which we think worth commenting on because it comes up frequently. For lack of a better name, we’ll call it the Easterbrook Fallacy, after Gregg Easterbrook, the author of the book A Moment on the Earth: The coming age of environmental optimism. In that book, Easterbrook makes the repeated claim that environmentalists are off the mark in their warnings to society, because things are actually getting better. For example, he notes that the Clean Air Act has substantially improved air quality in the United States, and somehow turns this into an argument that we needn’t be concerned about clean air. He completely ignores the obvious fact the Clean Air Act exists only due to such concerns being expressed by scientists and other that Easterbrook dismisses as “pessimists”.* In a similar vein, one of the commentators at the conference made the argument that it was an open question whether we had any moral obligation towards future generations for our impact on the climate, since that impact could in principle be averted (for example through carbon dioxide removal via ocean iron fertilization). This is equivalent to saying that we will not have to address the issue of climate change if we address it, an argument that has no bearing whatsoever on whether we have a moral obligation. We were a bit surprised to hear it from a philosopher since it is a tautology (usually anathema to philosophers).
*Note that Easterbrook now says that the science is in and he takes “global warming” seriously. That doesn’t change the logical fallacy in his earlier arguments.