Tag Archives: James Lovelock

Lovelock, climatic regime shifts, and soft sociology

In Nature, biogeochemist Andrew Watson reviews The Vanishing Face Of Gaia by James Lovelock in Final warning from a sceptical prophet:

In The Vanishing Face Of Gaia, Lovelock argues that model projections of the climate a century ahead are of little use. The models of the Intergovernmental Panel on Climate Change (IPCC) extrapolate from a smooth trend of warming, yet the real climate system, complex and fully coupled to the biology of land and ocean, is unlikely to change in this simple way. It is more likely to flip from one state to another, with non-linear tipping points that the IPCC models are too simplistic to capture. Lovelock fears that the climate will shift to a new and considerably hotter regime, and that once underway, this shift will be irreversible.

This view is not officially sanctioned ‘IPCC-speak’, but he is fully within the envelope of scientific consensus when he warns of the possibility of rapid and irreversible change. Other climate scientists — notably Wally Broecker (see Nature 328, 123–126; 1987) — have said much the same for a long time, although Lovelock uses more graphic language and his popular voice will carry further. Palaeoclimate records show that rapid flips have happened before, so this must be a strong possibility for the future if we continue to force up the levels of greenhouse gases at the current rate.

What is controversial is Lovelock’s vision for humanity: rapid climate change will lead to the deaths of most people on the planet, and to mass migrations to those places that are still habitable. He does not spell out exactly how this might happen, but is convinced a hotter Earth will be able to sustain only a few per cent of the current human population. The implication is that Gaia and human society are close to a cliff-edge, and could unravel rapidly and catastrophically.

The controversy lies less in the climatology and more in the sociology. How will societies behave in the face of such change? Will we pull together with a wartime spirit, or will we fragment, fight and kill one another over Gaia’s carcass? Lovelock is on softer ground here. His only special qualification for discussing human behaviour is his longevity — having lived through the Second World War, he knows what people sometimes do to one another during evil times.

Lovelock’s vision of sudden and imminent collapse is apocalyptic, but for our long-term future and that of the planet it might be preferable to some of the alternatives. Suppose, for instance, that our profligate ways and expanding population are sustained for the rest of this century, but at a huge cost — the complete loss of all the natural ecosystems of the world. Most of us, living in cities and insulated from the natural environment, would barely notice until it was too late to do anything about it. This is what many politicians, economists and industrialists seem to want — their mantra of unceasing economic growth implies that we should take for ourselves all Gaia’s resources and squeeze from them the maximum short-term gain, leaving nothing for the future.

Following this vision, we will need to transform the entire planet into a factory farm to feed our 10 billion or 15 billion mouths. There will be no room on this giant spherical feedlot for anything but ourselves and our half-dozen species of domestic plants and animals. Gaia, the natural Earth system, will have disappeared. As for the underpinning biogeochemical cycles, the best we can hope is that we can manage them ourselves, taking over the heavy responsibility for keeping Earth habitable, which Gaia once did for us automatically.

The more likely outcome is that we would barely manage them at all. In that case, we would face a sequence of global environmental crises and a steady degradation of the planetary environment that would eventually kill just as many of us as a sudden collapse. Given that, perhaps we had better hope that Lovelock is right, and Gaia does for us — or most of us — before we do for her.

Terra preta the only way to save our civilization?

James Lovelock appears to be marginally more positive about our civilization’s capacity to avoid collapse, because of terra preta in a New Scientist interview One last chance to save mankind.  He says:

There is one way we could save ourselves and that is through the massive burial of charcoal. It would mean farmers turning all their agricultural waste – which contains carbon that the plants have spent the summer sequestering – into non-biodegradable charcoal, and burying it in the soil. Then you can start shifting really hefty quantities of carbon out of the system and pull the CO2 down quite fast.

Would it make enough of a difference?

Yes. The biosphere pumps out 550 gigatonnes of carbon yearly; we put in only 30 gigatonnes. Ninety-nine per cent of the carbon that is fixed by plants is released back into the atmosphere within a year or so by consumers like bacteria, nematodes and worms. What we can do is cheat those consumers by getting farmers to burn their crop waste at very low oxygen levels to turn it into charcoal, which the farmer then ploughs into the field. A little CO2 is released but the bulk of it gets converted to carbon. You get a few per cent of biofuel as a by-product of the combustion process, which the farmer can sell. This scheme would need no subsidy: the farmer would make a profit. This is the one thing we can do that will make a difference, but I bet they won’t do it.

Do you think we will survive?

I’m an optimistic pessimist. I think it’s wrong to assume we’ll survive 2 °C of warming: there are already too many people on Earth. At 4 °C we could not survive with even one-tenth of our current population. The reason is we would not find enough food, unless we synthesised it. Because of this, the cull during this century is going to be huge, up to 90 per cent. The number of people remaining at the end of the century will probably be a billion or less. It has happened before: between the ice ages there were bottlenecks when there were only 2000 people left. It’s happening again.

I don’t think humans react fast enough or are clever enough to handle what’s coming up. Kyoto was 11 years ago. Virtually nothing’s been done except endless talk and meetings.

CBC radio’s “How to think about science”

The Canadian Broadcasting Company radio show Ideas has an interesting eighteen part series of hour long shows called How to think about Science. These shows are available on the web as podcasts or streaming audio.  They describe the series:

If science is neither cookery, nor angelic virtuosity, then what is it?

Modern societies have tended to take science for granted as a way of knowing, ordering and controlling the world. Everything was subject to science, but science itself largely escaped scrutiny. This situation has changed dramatically in recent years. Historians, sociologists, philosophers and sometimes scientists themselves have begun to ask fundamental questions about how the institution of science is structured and how it knows what it knows.

Some of the episodes are a bit annoying, but some are excellent.  In particular I liked

  • Episode 4 – December 5 – Ian Hacking and Andrew Pickering A new generation of historians and philosophers have made the practical, inventive side of science their focus. They’ve pointed out that science doesn’t just think about the world, it makes the world and then remakes it. Science, for them, really is what the thinkers of the 17th century first called it: experimental philosophy.
  • Episode 5 – December 12 – Ulrich Beck and Bruno Latour Few people ever apply a name that sticks to an entire social order, but sociologist Ulrich Beck is one of them. In 1986 in Germany he published Risk Society, and the name has become a touchstone in contemporary sociology. Among the attributes of Risk Society is the one he just mentioned: science has become so powerful that it can neither predict nor control its effects. It generates risks too vast to calculate. … Later in the hour you’ll hear from another equally influential European thinker, Bruno Latour, the author of We Have Never Been Modern. He will argue that our very future depends on overcoming a false dichotomy between nature and culture.
  • Episode 6 – January 2 – James Lovelock In this episode David Cayley presents a profile of James Lovelock. It tells the story of a career in science that began a long time ago.
  • Episode 10 – January 30 – Brian Wynne
  • Technological science exerts a pervasive influence on contemporary life. It determines much of what we do, and almost all of how we do it. Yet science and technology lie almost completely outside the realm of political decision. … In this episode we explore the relations between politics and scientific knowledge. David Cayley talks to Brian Wynne … one of Britain’s best-known writers and researchers on the interplay of science and society.
  • Episode 13 – March 5 – Dean Bavington David Cayley talks to environmental philosopher
    Dean Bavington about the role of science in the rise and fall of the cod fishery.