As part of the On Call in Culture community, we are interviewing people in different areas of work to showcase what being On Call in Culture looks like on a daily basis. Today we’re introducing Ed Moodie, an environmental engineer at Stepan, a global manufacturer of specialty and intermediate chemicals used in consumer products and industrial applications.
As part of the On Call in Culture community, we are interviewing people in different areas of work to showcase what being On Call in Culture looks like on a daily basis. Today we’re introducing Ed Moodie, an environmental engineer at Stepan, a global manufacturer of specialty and intermediate chemicals used in consumer products and industrial applications.
Thanks to George McGraw, Executive Director of DigDeep Right to Water Project, for his kind and thoughtful Counterpoint to my original post. He and his organization are clearly dedicated to the noble cause of providing clean water and sanitation to all, a cause which everyone can and should support. It is also a very sensible objective that would aid the world’s poor much more than trendier causes such as “climate change” and “population control” which tend to view the human person and his industriousness as fundamental problems to be solved through central planning, birth control, sterilization and abortion.
McGraw is certainly right to say that the Holy See does not believe that water should be free for all, despite the purposely provocative title of my post. And the Pontifical Council for Justice and Peace document does indeed presuppose market mechanisms for the distribution of water resources. My fear, however, is that while paying lip service to the validity of market economics and the role of profit, many religious-minded people still have a low opinion of business and fail to recognize that markets have been and remain the best way to allocate resources, especially absolutely necessary ones such as food and water. The profit motive may not be the most high-minded way of caring for the poor, but it has proven to be the most reliable and effective one. No one claims that markets are perfect; they are still more likely to meet human needs that the alternatives, whether these are government services or private charity.
I agree that there are circumstances in which food and water must be provided to those who cannot pay for them, but this does not make them “free” or without cost. Someone else still has to produce and deliver them to the poor, and it will be the government who does the commanding at some level. This is necessary in emergency situations, though still not always the best solution, as the relief efforts in the Hurricane Katrina aftermath proved. My main concern is that introducing a legally-recognized “right to water” shifts the focus from the rights and duties of the private sector to those of the government, and away from the individual and toward the collective. It should also be recognized that the public, subsidized provision of a good often displaces or “crowds out” private sector providers, to the detriment of the development of local businesses, a sine qua non if countries are to escape poverty.
Having worked for the Holy See at the United Nations, I witnessed all sorts of perverted thinking on the issue of human rights. The UN was where, for instance, the Soviet Union and its satellites continually pushed for “economic, social and cultural rights” at the expense of the political and civil rights promoted by the West. This was yet another cynical ploy to deny individual rights and collectivize society. Since the end of communism, many of these “new” rights, also called “second- and third-generation” rights, have become less obviously ideological but remain problematic. As the very notion of “generational” development makes clear, there is no clear standard by which to measure or order these rights. This is the “progressive” rather than the truly liberal understanding of human rights and it ought to be rejected as such. Two of my graduate-school professors, Clifford Orwin and Thomas Pangle, put it well in a 1982 essay on “The Philosophical Foundation of Human Rights”:
[Economic, social and cultural rights] are merely things that most people want, and that the poorer countries wish they could persuade the richer ones to give them. They are open-ended and hence often unreasonable. There is no way, for example, that an underdeveloped country can provide adequate education or medical care for all its citizens. By proclaiming these as universal human rights, however, such countries arm themselves with the most respectable of reasons for pressing for global redistribution of wealth. No one can blame them for that; but we can question the status as “human rights” of what are, in a sense, letters to Santa Claus.
I have to admit to being a bit surprised by the Catholic World News report on my blog post that placed me in opposition to Popes John Paul II and Benedict XVI as well as the Compendium of the Social Doctrine of the Church. It’s not every day that I have to prove my Catholic bona fides, so I should clarify my understanding of what the Church means by the “right to water.” (The RealClearReligion website may have contributed to the problem by titling its link to my piece “There is No Right to Water.”) All Catholics and indeed all people of good will should believe that human beings are entitled to the necessities of food and water as human beings; in no way do I support depriving anyone of these at any stage of life. And the Church is not wrong to identify “rights” that are due to the person as a result of his ontological dignity. My point was that calling for a legally-recognized international human right to water may not be the best way to ensure that everyone actually has access to it; results should matter just as much as putting some nice-sounding words on paper. The difficulty results, in my opinion, from the long-standing abuse of the term “human rights” that I previously mentioned and a lot of subsequent incoherence, not least coming from academics looking for justification for their soft-left-wing policy preferences.
The Church is, nevertheless, a pre-modern institution that has a different understanding of human rights and human nature than liberals and progressives do, and the presuppositions of Church teaching on human dignity are crucial. As the late Cardinal Avery Dulles once put it, “The Catholic doctrine of human rights is not based on Lockean empiricism or individualism. It has a more ancient and distinguished pedigree.” Without emphasizing the presuppositions made by this pedigree, any call for new rights is likely to be misconstrued and misapplied. We need to recover the fullness of Catholic moral and social teaching without exacerbating the problem, while also appreciating the role that private enterprise has within the liberal tradition.
Here’s the lecture description: “Green energy advocates claim that transforming America to an economy based on wind, solar, and biofuels will produce jobs for Americans, benefits for the environment, and restore American industry. Prof. Andrew Morriss, co-author of The False Promise of Green Energy (Cato, 2011), shows that these claims are based on unrealistic assumptions, poorly thought out models, and bad data. Rather than leading us to an eco-utopia, he argues that current green energy programs are crony capitalism that impoverishes American consumers and destroys American jobs.”
Morriss was recently on Zeeland, Mich.-based WJQK’s Common Sense Radio show where he talked energy issues with host Steve Redmond. Click on the audio player below to listen to a recording of the show:
In his Cato book, Morriss and co-authors warn that “the concrete results of following [green energy] policies will be a decline in living standards around the globe, including for the world’s poorest; changes in lifestyle that Americans do not want; and a weakening of the technological progress that market forces have delivered, preventing us from finding real solutions to the real problems we face.” Many of those lifestyle changes will come from suddenly spending far more on energy than we’d like. Green technologies mean diverting production from cheap sources, such as coal and oil, to more expensive, highly subsidized ones, like wind and solar. These price spikes won’t be limited to our electricity bills either, the authors argue. “Anything that increases the price of energy will also increase the price of goods that use energy indirectly.”
The better solution to improving America’s energy economy, the book shows, is to let the market work by putting power in the hands of consumers. But “many environmental pressure groups don’t want to leave conservation to individuals, preferring government mandates to change energy use.” In other words, green-job proponents know they’re pushing a bad product. Rather than allow the market to expose the bad economics of green energy, they’d use the power of government to force expensive and unnecessary transformation.
Morris is also an editor of the forthcoming Silent Spring at 50: The False Crises of Rachel Carson (Cato, September 2012) with Roger Meiners and Pierre Desroches. The blurb for the Carson book notes that she got a lot wrong:
Widely credited with launching the modern environmental movement when published 50 years ago, Rachel Carson’s Silent Spring had a profound impact on our society. As an iconic work, the book has often been shielded from critical inquiry, but this landmark anniversary provides an excellent opportunity to reassess its legacy and influence. In Silent Spring at 50: The False Crises of Rachel Carson a team of national experts explores the book’s historical context, the science it was built on, and the policy consequences of its core ideas. The conclusion makes it abundantly clear that the legacy of Silent Spring is highly problematic. While the book provided some clear benefits, a number of Carson’s major arguments rested on what can only be described as deliberate ignorance. Despite her reputation as a careful writer widely praised for building her arguments on science and facts, Carson’s best-seller contained significant errors and sins of omission. Much of what was presented as certainty then was slanted, and today we know much of it is simply wrong.
Morriss is the author or coauthor of more than 60 book chapters, scholarly articles, and books. He is affiliated with a number of think tanks doing public policy work, including the Property & Environment Research Center, the Regulatory Studies Center at George Washington University, the Institute for Energy Research, and the Mercatus Center at George Mason University. Morriss earned an A.B. from Princeton University and a J.D., as well as an M.A. in Public Affairs, from the University of Texas at Austin. He received a Ph.D. in economics from the Massachusetts Institute of Technology. After law school, Morriss clerked for U.S. District Judge Barefoot Sanders in the Northern District of Texas.
Not surprisingly, the Pontifical Council for Justice and Peace (PCJP)’s latest document on water has garnered scant media attention. Why, after all, would journalists, already notorious for their professional Attention Deficit Disorder and dislike of abstract disputation, report on something named “Water: An Essential Element of Life,” especially when it is nothing more than an update of a document originally released in 2003, and then updated in 2006 and 2009, with the exact same titles?
Back then, First Things editor-in-chief Fr. Richard John Neuhaus mischievously remarked, “There is an unconfirmed report that under discussion at the UN is an International Year of Air. If that ambitious step is taken, informed observers say, the Pontifical Council on Justice and Peace will be ready with a major statement, ‘Air, An Essential Element of Life.’” If nothing else, the PCJP, where I worked from 1999 to 2004, needs to hire a marketing specialist to come up with snazzier titles for their publications.
So you could be forgiven for thinking that reading such a document would make a spiritually-beneficial type of intellectual mortification during this Lenten period. But skipping it altogether would also mean neglecting the serious questions contained therein on how the Holy See thinks about important matters such as human rights and economics. In fact, one may wonder if those responsible for the document have taken them as seriously as they should have.
Thanks to the invaluable Real Clear Religion website, I came across this analysis by George McGraw of DigDeep Water. It’s a mainly positive appraisal of the Holy See’s call for an internationally-recognized “right to water” but it also draws attention to some problem areas:
[T]here is one aspect of the Vatican’s position on water that makes its international intervention decidedly controversial. In this year’s “Water, an Essential Element” the Holy See will defend water access as an essential human right, one still hotly debated in international law.
When legal human rights were first introduced in 1948, the right to water wasn’t included in either the Universal Declaration of Human Rights or in the treaties derived from it. Many scholars believe that water was considered so basic, that it was quite simply overlooked. Since then, other water-related obligations have found protection in international law, but the closest thing we have to formal recognition of a human right to water is a (non-binding) 2010 UN resolution.
It seems states have generally failed to acknowledge the right to water for two reasons: either due to a concern that it would make them liable for water provision (a costly endeavor), or because such a right might challenge traditional property rights.
The Vatican’s position is doubly controversial because it’s couched in a criticism of “an excessively commercial conception of water” which the Holy See insists isn’t just another “for-profit commodity dependent on market logic.” This language was used to announce the new position paper at last week’s World Water Forum in Marseille — a gathering that suffered criticism for allowing corporate interests and dissenting states to weaken consensus on the human right to water.
So, assuming the importance of water and sanitation has not been simply neglected, there are at least two reasons why the “right to water” doesn’t exist: 1) States are neither able nor willing to pay for “free” water, and 2) it would interfere with the property rights of those who, for example, own land with abundant supplies of water. These would seem to be quite understandable, but not insurmountable, concerns for those who care about the common good. There are many ways for necessary goods to be produced, distributed and consumed through a novelty called commerce, the supposed “excess” of which is criticized by the Holy See. In fact, the Nobel Laureate economist Amartya Sen has argued that calamities such as droughts and famines are most devastating where local markets and effective protections of private property do not exist.
One has to ask: Does the Holy See really believe that water is any less of a commodity, or any less necessary to human life, than food, normally considered the most common form of commodity? If markets don’t exist for important things like food and water, why should they exist at all? Wouldn’t markets be truly useless if they only traded “non-goods”?
If States are reluctant to recognize the “right to water,” why does the Holy See insist on it so regularly? One likely explanation is that most States and the Holy See have very different understandings of human rights. Does a right fundamentally entail freedom from state coercion or entitlement to a government-provided benefit? Should all human goods and needs, which obviously go beyond basic rights such as “life, liberty and the pursuit of happiness,” be considered human rights? If so, who will protect and provide them, i.e., the State, civil society or individuals? Is accommodation or synthesis possible among these divergent understandings of rights, some of which would limit the scope and reach of governmental (and ecclesiastical) power while others would expand them? More basically, aren’t these notions of rights and government based on fundamentally different understandings of human nature, on which we are unlikely to agree at anything approaching a universal level?
It ought to be clear that such questions are central to our understanding of the liberal human rights project, much larger than that of providing “free” water for all. But I wonder if the idea of limited government that allows individuals and voluntary associations to provide for needs beyond those ensured by certain enumerated rights is adequately understood by those who promote previously-unrecognized human rights. Some will say that these new rights are proof of an increasing awareness of human dignity, but I am not convinced. Many of these “rights,” in fact, are not based on a fixed idea of human dignity or human nature, but a denial of it; man is nothing more than a historical, “progressive” being whose wants and needs are constantly evolving. And it is, of course, these “progressives” who are constantly calling for new “rights” to be delivered by the state, rather than the private sector (exhibit A: Obamacare).
In my opinion, the continual expansion and discovery of new “rights” to cover all human needs have a particular appeal to religious believers because it institutionalizes and universalizes our social obligations to care for our fellow human beings. But we must also realize the particular, albeit partial, truths of liberalism and economics, especially with regard to the distribution of resources such as water. (The socialist paradise of Cuba, after all, recognizes the “right to water” as well as those to “health”, “religious freedom,” etc.) God did indeed create the world with enough goods for all. He also gave us the freedom and responsibility to cultivate and share these goods with each other, though we all too often fail at doing so. But let’s not assume He commands us to toss international law, private property, and economic good sense out the window as well.
Last Friday, January 6, marked the Orthodox Christian feast of Theophany (Epiphany in the West). It commemorates the baptism of Jesus Christ by John in the Jordan river, the manifestation of the Trinity to those present, and the sanctification of the waters through their contact with God incarnate.
Every year this last aspect of the feast stands as a reminder of the Christian viewpoint of God’s concern for the world he created. Indeed, according to a hymn from the Great Blessing of the Waters by St. Sophronios of Jerusalem, “Today the nature of the waters is sanctified.”
In the Orthodox tradition, there is a sense in which, while all of nature was made for the use and care of humankind, the ultimate purpose of the material world is sacramental. As the Russian Orthodox moral philosopher Vladamir Solovyov wrote, “[M]atter has a right to be spiritualised.“
This view contrasts with two rival views of ecology. One view, which continually crops up in popular culture, is that humans ultimately are doing more harm than good. Our efforts to master nature and use it for humanity’s benefit will cause its (and our) destruction someday. The second is the view against which the first is reacting. It is the modern view of a limitless use of natural resources with little concern for their preservation.
The vision given to us in Theophany is something else entirely. Through his baptism, Christ sanctifies the waters so that we might be sanctified by the waters of baptism. Water becomes a means by which humanity is perfected and the world as a whole reflects the glory of God to a greater degree.
In the Orthodox Church, this is not only true of the water, either. Bread and wine are used in the Eucharist, oil in Holy Unction and Chrismation (Confirmation), wood and gold and egg tempera paint in the making of holy icons, etc. The list goes on and on. The world is not meant to be left as is, nor is it meant to be carelessly depleted of its resources; it is meant to be spiritualized. It is a means and manifestation of divine grace and beauty.
How does this relate to economics? Economically, natural resources are material capital, and according to Vladimir Solovyov, we err if we seek to divorce them from their spiritual and moral purpose and make them independent, existing in and for themselves. He writes,
Alienation from the higher spiritual interests becomes inevitable as soon as the material side of human life is recognized to have an independent and unconditional value. One cannot serve two masters; and socialism naturally gives predominance to the principle under the banner of which the whole movement had originated, i.e. to the material principle. The domain of economic relations is entirely subordinated to it, and is recognised as the chief, the fundamental, the only real and decisive factor in the life of humanity. At this point the inner opposition between socialism and the bourgeois political economy disappears.
To misunderstand the material world, to fail to view it as the good creation of God with its own spiritual and moral purpose and, instead, to give it absolute value, ultimately leads to its degradation. It is, in fact, the definition of greed to value material things as something to be desired in and of themselves, apart from morality. The bourgeois that Solovyov criticizes are the type of people who act out of greed through manipulation of the market. The socialists, on the other hand, act out of greed through a call for revolution. Both, ultimately, make the same ecological error.
As Solovyov writes,
Socialism really stands on the same ground as the bourgeois régime hostile to it, namely, the supremacy of the material interest. Both have the same motto: “man liveth by bread alone.”
The Feast of Theophany, by contrast, calls Christians to adopt a higher, spiritual view of themselves and the world in which they live. And it is my contention that such a view is a far superior starting point for a Christian understanding of material capital. Anything less tends to degrade the world or ourselves.
Additionally, the Journal of Markets & Morality recently issued a Call for Publications on Orthodox Christian economic thought. Scholarly submissions on Vladimir Solovyov or Orthodox views of ecology would be welcome. View the full Call for Publications here.
For more on Orthodox Christianity and environmentalism, check out my post from last summer “Cosmos as Society.”
This week’s Acton Commentary, “Work, the Curse, and Common Grace,” I examine the doctrine of common grace in the context of our relationship with animals. In particular I use some insights from Abraham Kuyper as appear in the forthcoming translation of his work, Wisdom & Wonder: Common Grace in Science & Art. (Pre-orders for Wisdom & Wonder are shipping out this week, so you can still be among the first to receive a hardcopy. We’ll be launching the book at the Evangelical Theological Society meeting later this week in San Francisco, and you’ll be able to order the book online beginning next week.)
Kuyper posits that now, after the fall into sin, “we can arrive at the knowledge of things only by observation and analysis. But that is not how it was in paradise.” Adam, by contrast, “immediately perceived the nature of each animal, and expressed his insight into the animal’s nature by giving it a name corresponding to its nature.”
It struck me that another “common grace” kind of reminder of this primal state appears in the narrative of Doctor Dolittle. Dolittle, of course, gains insight into the life of animals in a way that is not available to most other people. While he doesn’t have the direct intuition of Adam, his ability to communicate with animals gives him a unique perspective: “After a while, with the parrot’s help, the Doctor got to learn the language of the animals so well that he could talk to them himself and understand everything they said.”
Dolittle’s home even evokes our picture of the Garden of Eden:
The house he lived in, on the edge of the town, was quite small; but his garden was very large and had a wide lawn and stone seats and weeping-willows hanging over. His sister, Sarah Dolittle, was housekeeper for him; but the Doctor looked after the garden himself.
He was very fond of animals and kept many kinds of pets. Besides the gold-fish in the pond at the bottom of his garden, he had rabbits in the pantry, white mice in his piano, a squirrel in the linen closet and a hedgehog in the cellar. He had a cow with a calf too, and an old lame horse twenty-five years of age and chickens, and pigeons, and two lambs, and many other animals.
Doolittle has a special calling, it seems, and so he gives up being a “people” doctor and embraces his role as an “animal” doctor. In his relationship with animals Doolittle is a figure of Adam in the garden, and in his role of healing and renewal he evokes the second Adam, Christ.
Word spreads of Dolittle’s abilities, of course, “And so, in a few years’ time, every living thing for miles and miles got to know about John Dolittle, M.D. And the birds who flew to other countries in the winter told the animals in foreign lands of the wonderful doctor of Puddleby-on-the-Marsh, who could understand their talk and help them in their troubles. In this way he became famous among the animals all over the world better known even than he had been among the folks of the West Country. And he was happy and liked his life very much.”
In this week’s commentary, I draw on some of the insights contained in the forthcoming translation of a section of Abraham Kuyper’s work on common grace, Wisdom & Wonder: Common Grace in Science & Art, to discuss the relationship between work and the natural world after the fall. (You can pre-order Wisdom & Wonder today and be among the first to get the book when it is released next week.)
I found especially pertinent the insights offered by a Michigan fisherman Ed Patnode, who describes his entrepreneurial turn into the charter fishing business:
He decided to start running a charter boat about six years ago. Back then, he used to go fishing every weekend with a group of friends.
“It got to be expensive each weekend going. And so we were just trying to see ‘Hey, how can we cut our losses.’ It was really, really how do we get out there and get other people to help us pay?” (laughs)
And with a lifetime of experience, maybe even obsession, with catching fish, he certainly knew enough to do it.
The bit I used in this week’s commentary, “Work, the Curse, and Common Grace,” is what Ed says next:
But as much as he knows about fish, there’s still more he wishes he could know.
“You know we’d be rich if we could tap into the mind of a fish, just get that fish to talk and tell us why do you like pink, or can you tell us what days you’re going to bite pink on and what other factors are influencing your decision to bite this pink lure today.”
I bring in Kuyper’s musings about how this kind of insight into the nature of animals was something we lost in the fall. Common grace works to provide us with some way to learn about things in this world, so we are not completely blind or helpless. But even so, things are not the way they were or the way they will be after the Christ’s return and the consummation.
This is a perfect occasion to tell my own “big” fish story. As a boy I would visit my dad and step-mother during the summers here in Michigan, and my step-mom’s family had a cottage on a small lake. Early one morning my dad and I took the small rowboat out to the other side of the lake, where the mist was still coming off the water. As we neared the other shore, I readied my first cast of the day. As soon as it hit the water, BANG! I got a hit.
I was so excited, but I didn’t really know what to do, but I remember working that fish back and forth to the boat. It seemed like it took forever, and my arms sure were tired. But when we hauled that fish in I couldn’t believe it. It was a 4.5 pound largemouth bass, somewhere in the range of 20″, as I recall. I was so happy that I wanted to head right back in and show everyone. Wiser heads prevailed, as it was still very early in the morning and no one else was awake. Even so, as far as I was concerned my fishing day was done after that first cast, and I probably scared all the other fish away with the excited tapping of my legs, waiting for time to pass so we could go back with the fish. To this day that’s the best fish I ever caught.
Acton’s director of research, Samuel Gregg, blogs about Cardinal Pell’s speech on global warming over at The Corner. He summarizes the remarks and then provides their ecclesiastical context, defending both the cardinal and the Pope from the radical left and from charges of submission to intellectual fashion.
[Pells] key points are simply that (1) the scientific debate is not over, (2) the climate movement has always seemed more driven by ideology than evidence, and (3) this isn’t a basis for implementing extremely costly policies.
The context of Cardinal Pell’s remarks is the growing concern among Church leaders about the radical green movement, whose positions are not confined to environmentalism.
It’s no secret that when it comes to those moral questions that are truly non-negotiable for Catholics (e.g., abortion, euthanasia), Greens invariably take the most permissive positions. Their hostility to robust religious-liberty protections is a matter of record. Moreover, anyone who delves into “deep Green” literature soon discovers frankly humanophobic ideas. Such are the concerns of some Catholic bishops that, before elections were held in the Australian state of New South Wales in March this year, Pell and most of the state’s Catholic bishops issued an unprecedented pre-election statement warning their flocks against the more troubling, less publically mentioned parts of the Greens’ party platform.
And what of Cardinal Pell’s friendship with Pope Benedict, who has been called the “green pope?” The mainstream media may try as hard as it likes, but
Benedict himself has wondered on many occasions (including during his recent Bundestag speech) about the disconnect between many peoples’ contemporary angst about the environment and their seeming indifference to what Benedict calls the “human ecology” of the natural law, which provides the only truly rational basis for human freedom, dignity, and civilization.
Leaving aside efforts to establish nonexistent tensions between cardinal and pope, the usual suspects — secular and religious — will surely excoriate Pell for this lecture. But in an age where far too many Christian thinkers are way too submissive to transitory intellectual fashions that make them acceptable at fashionable cocktail parties but also partakers in profound intellectual incoherence, it’s refreshing to know not everyone is so intimidated.
Today, George Cardinal Pell delivered a lecture at the invitation of the Global Warming Policy Foundation titled “Eppur’ si muove, or ‘yet it moves:’ One Christian Perspective on Climate Change.” He insisted that a scientific consensus is a lazy basis for the making of policy, and that before states impose drastic environmental regulations, an analysis of their demonstrable costs and benefits must be undertaken.
Galileo is supposed to have muttered the lecture’s title after recanting his heliocentrism in the face of a “scientific consensus.” Cardinal Pell spent a large portion of his lecture demonstrating the historical existence of a Medieval warm period which in the last ten years the green movement has tried to explain away, since it’s rather inconvenient to find that pre-industrial man lived in a hotter climate when you want to assert that carbon emissions must be causing current global warming. “And yet, it was warm,” the Cardinal is saying.
Cardinal Pell began with the Tower of Babel, and quoted Leon Kass’s description of that project as “the all-too-human, prideful attempt at self-creation.” Before making any sort of climate policy, the Cardinal warned,
we should ask whether our attempts at global climate control are within human capacity, (that is, the projected human imperium); or on the other hand, are likely to be as misdirected and ineffective as the construction of the famous tower in the temple of Marduk, Babylon’s chief god.
Where is the borderline separating us from what is beyond human power? Where does scientific striving become uneconomic, immoral or ineffectual and so lapse into hubris?
Even more dangerous than ineffectual scientific striving is ineffectual unscientific striving, which what we have when policy is made based not on scientific finding, but on scientific consensus. Of this consensus, Cardinal Pell says it “is a category error, scientifically and philosophically. In fact it is also a cop-out, a way of avoiding the basic issues.” He goes on:
What is important and what needs to be examined by lay people as well as scientists is the evidence and argumentation which are adduced to back any consensus. The basic issue is not whether the science is settled but whether the evidence and explanations are adequate in that paradigm.
The complacent appeal to scientific consensus is simply one more appeal to authority, quite inappropriate in science or philosophy.
Thomas Aquinas pointed this out long ago explaining that “the argument from authority based on human reason” is the weakest form of argument, always liable to logical refutation. [Summa I, 1, 8 ad 2]
Then the Cardinal goes into his lengthy defense of the Medieval warm period, which you may read for yourself in the full text of his speech.
After poking a hole in the green lobby’s weather balloon, Cardinal Pell makes his appeal to lawmakers and bureaucrats.
A final point to be noted in this struggle to convince public opinion is that the language used by AGW proponents veers towards that of primitive religious controversy. Believers are contrasted with deniers, doubters and sceptics, although I must confess no one has dubbed me a climate change heretic.
The rewards for proper environmental behaviour are uncertain, unlike the grim scenarios for the future as a result of human irresponsibility which have a dash of the apocalyptic about them, even of the horsemen of the Apocalypse. The immense financial costs true-believers would impose on economies can be compared with the sacrifices offered traditionally in religion, and the sale of carbon credits with the pre-Reformation practice of selling indulgences. Some of those campaigning to save the planet are not merely zealous but zealots. To the religionless and spiritually rootless, mythology — whether comforting or discomforting — can be magnetically, even pathologically, attractive.
For this reason (among others) I support the recommendation of Bjorn Lomborg and Bob Carter [in The Australian] that, rather than spending money on meeting the Kyoto Protocol which would have produced an indiscernible effect on temperature rise, money should be used to raise living standards and reduce vulnerability to catastrophes and climate change (in whatever direction), so helping people to cope better with future challenges.
It is folly, the Cardinal says, to rush into climate regulation efforts of little proveable benefit when their cost will be extreme. The city of Athens spent half its GDP building the Parthenon, and after eleven years of work had a fantastically beautiful temple to show for its expense. Al Gore hasn’t yet called for a 50 percent green tax, but when he does, will a two degree drop in summer temperatures be worth it?
The text of the speech was released at 3:15 ET and will soon be on the Archdiocese of Syndey’s website. We’ll link it here when it’s up.
The Manhattan Institute’s Proxy Monitor project is aimed at “shedding light on the influence of shareholder proposals on corporations.” It provides a thorough analysis of proposals made from 2008 – 2011 by activist investors — and believe it or not, only 35 percent of those proposals were related to corporate governance. Most of the shareholder proposals that these companies deal with are attempts to direct the company in a more green or pacific or fair direction, and they come from small shareholders who do this to dozens of companies.
A new report from Manhattan summarizes the trends — the growing social proposals, and how Dodd-Frank has playing into activists’ activities — and the proxy monitor website allows you to look at any shareholder proposal from the last few years. The proposals are enlightening. The Sisters of Mercy of the Americas have submitted proposals to the stockholders of Lockheed Martin and General Dynamics stating,
WHEREAS: Space has served as a sanctuary where, over the years, nations cooperate rather than confront one another. Satellites save lives…
RESOLVED: Shareholders request that, within six months of the annual meeting, the Board of Directors provide a comprehensive report on Lockheed Martin’s involvement in the space-based weapons program, at reasonable cost and omitting proprietary and classified information.
The well-meaning Sisters of St. Francis of Philadelphia, in a proposal to McDonald’s shareholders that made the news earlier this year, requested that,
The Affordable Care Act, signed into law on March 23, 2010, included federal menu-labeling legislation requiring the posting of calories on fast food menu boards….
RESOLVED: Shareholders ask the Board of Directors to issue a report, at reasonable expense and excluding proprietary information, within six months of the 2011 annual meeting, assessing the company’s policy responses to public concerns regarding linkages of fast food to childhood obesity, diet-related diseases and other impacts on children’s health.
Many other equally well-intentioned proposals have been filed, including repeated requests by the Sisters of Charity of St. Elizabeth that various pharmaceutical companies restrain their prices to “reasonable levels.” The Unitarian Universalists have requested that Pepsi Co. “create a comprehensive policy articulating our company’s respect for and commitment to the Human Right to Water.”
This is not to mention the numerous environmental proposals made by religious groups, requesting that the Rights of Humanity and of Mother Earth not be violated by carbon emissions and by the use of genetically engineered plants. Take, for instance, this statement from a proposal to Du Pont’s shareholders, concerning genetically engineered crops:
The right to food requires that we place the needs of the most marginalized groups, including in particular smallholders in developing countries, at the centre of our efforts
One might think the Sisters of Charity of St. Elizabeth were unaware that it has been the genetic improvement of crops that has saved millions of the world’s poor from starvation.
We’ll keep you posted on further developments, and the effects these proposals may have on companies’ performance.