En odgovor

1. Avtor Michael Schellenberger je pred dnevi objavil še eno zelo zanimiv članek, kjer je postavil tezo, da se klimatski aktivizem zelo dobro razloži kot neke vrste religije

   https://www.public.news/p/the-god-of-climate-apocalypse-is

   Luhrmann identifies four mechanisms for making invisible others real. The first is trained attention. Luhrmann shows that evangelical Christians learn to monitor reality, external and internal, for signs. A coincidence becomes providence. Climate believers undergo an analogous training of perception. They learn to monitor the weather for signs of the apocalypse. Every hurricane, drought, flood, and wildfire becomes evidence. The training works by directing attention toward confirming evidence (e.g., the current heat wave) and away from disconfirming evidence (e.g., peak heat waves in the 1930s and declining mortality).

   This requires an interpretive framework, Luhrmann’s second mechanism. Raw experience is ambiguous and so the community teaches believers which interpretation to adopt. Climate attribution science functions as this interpretive framework. When a polar vortex sends temperatures plunging across the eastern United States, the framework converts the cold into evidence of warming: “climate warming in the Arctic is causing this disruption.” When temperatures spike in the West, the framework converts the heat into evidence of warming. When tornadoes strike the Midwest, the framework declares “climate fingerprints.”

   The third mechanism is social reinforcement. Believers do not arrive at faith through solitary reasoning. They participate in groups that confirm their experiences, model the emotional responses, and correct interpretations that stray from orthodoxy. Activist groups like Extinction Rebellion operate as this kind of faith community. The protests, the die-ins, the coffins paraded through the streets of London, the women in black mourning veils at Fashion Week, the activists in blood-red gowns with ghost-white faces. These are liturgical practices. They make the apocalypse feel present and imminent.

   Every faith community must patrol the boundary between believers and unbelievers, and it does so by labeling critics “climate deniers,” which means a person who has violated the faith and must be cast out. “Canceling” academics by getting them fired, censoring dissident scientists and analysts, and suing “deniers” are all practices that kindle belief in climate apocalypse. Where belief in climate apocalypse motivates such ostracizing and scapegoating, Luhrmann’s work suggests that ostracizing and scapegoating are also ways of intensifying belief.

   The fourth mechanism is absorption proneness. Luhrmann found that people who score high on absorption, the psychological capacity to become deeply immersed in imaginative experience, report more vivid encounters with God. The climate analogue is the person who watches a documentary about starving polar bears or plastic in the ocean and becomes depressed and stops eating, as Greta Thunberg did. Another might be the scientists who confuse their model outputs with reality.

   But how do people maintain their belief in climate apocalypse against persistent disconfirmation? The answer is that the believer does not evaluate the apocalypse hypothesis against data and then decide whether to believe. She engages in the practices: attending to catastrophe signals, participating in the community, and performing the emotional rituals. The practices produce the subjective experience of living in an apocalyptic moment. The experience feels like evidence, and the evidence sustains the belief.

   Belief in invisible events like climate apocalypse serves deep psychological needs. The anthropologist Ernest Becker argued that all human beings need what he called an “immortality project,” a way of feeling that some part of them will survive death. We subconsciously cast ourselves as the heroes of these projects. “It doesn’t matter whether the cultural hero is magical, religious, and primitive, or secular, scientific, and civilized,” Becker wrote. “It is still a mythical hero-system in which people serve in order to earn a feeling of primary value, of cosmic specialness, of ultimate usefulness to creation, of unshakable meaning.”

   Climate activism provides exactly this. It offers a heroic narrative in which the believer is saving the world. It provides community, meaning, purpose, and the feeling of cosmic significance. To abandon the belief is to lose one’s identity, one’s community, one’s sense of purpose, and thus one’s defense against the terror of mortality.

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2. Ko se poitika začne boriti proti fiziki običajno, vsaj na dolgi rok , zmaga fizika.

   Z obnovljivimi viri samimi po sebi ni nič narobe, problem je njihova vloga v gospodarstvu. Namreč ne morejo biti prevladujoči energetski vir, zaradi svoje nestabilne narave so predvsem dopolnilo.

   Rešitev energetski potreb človeštva je bila več kot jasna (ekonomsko in tehnološko) že pred desetlji. To je nuklearna energija v njeni napredni stopnji tj. v oplodnih reaktorjih. Zakaj svet ni še v tej smeri? Zato ker oplodni raektorji lahko pomenijo bližnjico k jedrski bombi. Oz. bližnjico, do najbolj zamudne faze tj. proizvodnje fisijskega material. Če bi ta tehnologija postala splošno dostopna, bi padel vojaški monopol velesil. Zakaj Amerika niti ne pomisli, da bi napadla Severno Korejo?

   In drugo v povezavi s tem; odvisnost od nafte pomeni, da je doslej Amerika s kontrolo pomorskih poti kontrolirala tudi oskrbo s fosilnimi energenti (kar je Trump pred kratkim eksplicitno potrdil v izjavi o Iranu) Kako je že rekel Kissinger: “Če kontroliraš nafto, kontroliraš države”. Za to se je šlo. Da umetnih gnojil, plastike, maziv, cele organske kemije niti ne omenjamo.

   Na vojaški, energetski dominacijo in visoki tehnolgiji temelji kura, ki nosi zlata jajca – dolar kot rezervna valuta. Če padejo njeni temelji (vojaška premoč, energetska kontrola in visoko tehnološka dominacija) se temelj na kateri sedi kura, ki nosi zlata jajca, sesuje. In z njo, kot hiša iz kart, zahodna hegemonija, bogatstvo njenih držav , njene elite in življenski standard njenih prebivalcev.

   Vse ostalo je obrobno.

   In obnovljivi viri energije? Kaj imajo ti s tem? Njihova vloga je drugačna, pomeni vzpostavljanje pogojev (ki jih Darko Mulej lepo opiše v gornjem komentarju) za reinžiniring družbe. Ta pomen daleč presega njihov energetski ali geopolitični pomen.

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