Thursday, June 24, 2021

Earth 2100: Looking Forward from 2009 & Back from 2100 in 2021

 

20009 ABC News production


 


In response to a couple of tweets (above) I'd seen recently that remarked that no film or television presentation had triggered the response to the threat of climate change comparable to the effect that "The Day After" (1983) had upon popular perceptions of nuclear war. I can attest to the powerful effect "The Day After" had on me and the public at the time of its first airing. As a child of the Cold War and with the memory of the Cuban Missle Crisis etched permanently into my memory, I didn't need a push to comprehend that horrors that a nuclear war would entail. Indeed, about fifteen or so years before I viewed "The Day After," I'd seen "Dr. Stranagelove" (1964 release) and "Fail Safe" (1964 release). I didn't need any coaxing to appreciate the perils that we faced. (I still vividly recall my horror at the moment when I first experienced the screech in "Fail Safe.")

As the tweets indicated, perhaps the single most well-known and highly regarded film about climate change, Al Gore's "An Inconvenient Truth" (2006), didn't catalyze public opinion the way that many--including me--would have hoped. Of course, it made a splash in some circles, and it won an Academy Award. But the circles that acknowledged its message were all too small. This was the time of the second W. Bush administration and climate change was off the list of approved topics for that administration.

Thus the wish for a "The Day After" for climate change.

But I contend that such a story was created and done well. The story that I'm referring to is "Earth 2100," produced and aired by ABC News in June 2009. In short, the program used a graphic story to tell the tale of "Lucy," born in the U.S. in 2009, as she lives her life through the effects of climate change. The graphic story about a possible future is interwoven with interviews of persons knowledgeable about the effects of climate change. Some of the names were (and are) unfamiliar to me while some were well-known to me at the time or since then. Interviewed participants include Jared Diamond, Thomas Friedman, former Senate majority leader Tom Daschle, Dr. Anthony Fauci, Van Jones, former Clinton chief of staff and Obama advisor John Podesta, Michael Pollen, Jeffrey Sachs, former CIA Director James Woolsey, and E.O. Wilson. And perhaps more importantly to me, I was introduced to three thinkers I'd not known of before: Thomas Homer-Dixon, who's become one of the most important thinkers about climate change in my library (I write about this first encounter here; later references to Homer-Dixon in my blog are too numerous to catalog); Joseph Tainter, an anthropologist, whose work The Collapse of Complex Societies provided a gold mine on that topic by way of careful theory and abundant empirical evidence; and James Howard Kuntsler. Kunstler's work is a bit more polemical and speculative than the other two I mention here, but his voice continues to demand attention. (See Kunstler's The Long Emergency (2005) & his update, Living in the Long Emergency (2020) and this interview about the newest work). (A full list of participants in "Earth 2100 is here.)

A quick brag: in writing about my "discovery" of Thomas Homer-Dixon via "Earth 2100" in 2009, I mentioned that "Earth 2100" reminded me of "The Day After," although I didn't name that title. I'm not a visionary, but I am consistent.

I highly recommend watching this 2009 special. (Watch here via Youtube.) Why watch a news special from 2009? Am I recommending watching something that could only be termed an historical curiosity? No.

In the story depicted and the interviews interspersed throughout the story, we encounter a severe drought in the U.S. southwest, armed violence over dwindling resources, an Atlantic storm that inundates and cripples New York City, and an outbreak of a pandemic respiratory virus (whose image looks an awful lot like a coronavirus to me). I'm not saying that this program "predicted the future." I'd rather buy a share in the Brooklyn Bridge or land in Florida before I'd buy that someone can predict the future out much further than a few days, at least without a lucky guess. But what we can do--and what this program does--is to postulate events that hold some substantial degree of probability given the circumstances then existing. The program's extrapolations and imagination prove prescient.

And, this being network news and a hot topic, the final segment is about how all of this needn't happen (true enough); it needn't because of our (then) current efforts to ameliorate climate change. But those efforts up to 2009 and all the efforts since then haven't proven sufficient to alter our dire trajectory. In short, many of the dire forecasts of what might happen are manifesting in reality today.

The danger in watching this 2009 program now is that it could lead to despair. The ability of the American political system to deal with big problems that will require us to make significant changes in our economy and culture is nearly nil; the good intentions of the Biden Administration and Democrats (and all too few Republicans) notwithstanding. It's a sobering thought, but then we as a nation, as a world, need to sober-up. In less than two hours of viewing, this program provides a great incentive to start creating the cure.


P.S. What a local (Colorado Springs) newspaper wrote about this program at the time. COS perhaps hasn't changed much (with some very happy exceptions).



Thoughts for the Day: Thursday 24 June 2021

 


If a spectacular emergency, like war or hurricane or flood, throws off the Market spectacularly, why do not the thousand accumulating accidents of life throw it off subtly yet persistently at all times? The answer is, plainly, that they do. Death, sickness, luck, accidents of all sorts, the manifold interventions of human perversity, make it impossible to correlate success with quality or virtue. Yet both [Woodrow] Wilson and [Herbert] Hoover were on record as desiring, after the war, to restore this inefficient system in the name of efficiency. They did not see—Americans will not see—the truth that has always surrounded them.
The psychological need to deny this truth is very great. Inefficiency is a charge that should be fatal to Market thinking, deep as that is in the whole American language of business and politics and education.


Jonathan Swift, “On the Difficulty of Knowing One’s Self,” says you must have a reflective mirror to achieve self-knowledge: “A Man can no more know his own Heart than he can know his own Face, any other Way than by Reflection.” For Swift this reflection comes from the regard of others.


His [St. Paul's] thorn in the flesh became a means of grace. As he was crucified with Christ, as opposed to leaning on Christ’s crucifixion and praying for his own agonies to go, he found God dwelling within him. He had learnt what Mary had on the morning of the resurrection: not cling to Jesus but to be free to live his life in the Spirit (John 16:7 and 20:17). This was the truly sweeping realization, his central enlightenment. It is a secret conception of freedom. Today, for example, the working assumption is that freedom means liberty from restraint in order to pursue what’s desired. Spiritual freedom, though, is the liberty to realize what is truest in us, to see the “human form divine,” to use William Blake’s phrase – the twoness, which Blake said enables “double vision.” It is the freedom to move from an involuntary, often conflicted embroilment with the powers and principalities of original participation to a conscious, active union with God under reciprocal participation.

Epicurus, like the Buddha of the Nikayas, stressed inductively derived concepts of causality which eliminate supernatural forces from the account. In both cases it was believed that a knowledge of natural causation would eliminate groundless fears and superstitions, as well as make clear the way to alter one’s own behavior patterns.

But no substitute has water’s exact range of biological and ecological properties. If water is scarce, our options for dealing with the scarcity are restricted; we can’t drink anything else or grow our plants with anything else.

Collingwood’s great discovery is that history must be understood as sui generis.

Plurality is the condition of human action because we are all the same, that is, human, in such a way that nobody is ever the same as anyone else who ever lived, lives, or will live.