Much of the debate about limiting climate risks and fostering a smooth path for humanity as its growth spurt crests revolves around metrics like gigatons of carbon dioxide and billions of dollars. But such discussions hide a much more profound issue that doesn’t involve numbers, and gets a lot less ink (or electrons).
This issue is only describable using words like obligation, ethics and responsibility. At the core is how much an individual or community or country is obliged to consider the situation of the other — whether that other is the world’s still-poor billions, the other species that share the planet with H. sapiens or generations yet unborn.
Any reasonable climate policy has two components: adaptation and resilience to limit climate risk and mitigation of emissions to limit the odds of human activities jolting the system in ways we’d long regret.
Here’s the rub. Only one of those components, adaptation, is a good fit for deep-rooted human traits focusing, when faced with risk, on protecting the self, the family, the community and country, in that order. We will adapt, for sure. It’s a primal reflex. As The Times reported in 2007, rich countries are already using wealth and technology to insulate themselves from extreme climate conditions.
Will we help others adapt? Rich countries, recognizing that their many decades of emissions have created the biggest nudge to the climate system (so far), have pledged the first batch of money under the Copenhagen Accord. But having it pledged is a long way from having it flow.
(There are other questions, for another day, related to determining who would deserve such funds, given that the terms of the underlying climate treaty, the Framework Convention on Climate Change, only apply to impacts from shifts driven by greenhouse gases, when many poor countries are already deeply exposed to climate-related risks, with or without the greenhouse push.)
Even with the tangles, adaptation is still a pretty basic aspect of reducing climate risk. Mitigation of emissions is where the ethical issues really mount. How much do the emissions of carbon dioxide from a century of industrialization count toward an obligation by today’s industrial powers to take the lead in climate action? With temperate-zone countries seeing possible agricultural benefits through 2050 under the 2007 assessments of the Intergovernmental Panel on Climate Change, even as conditions grow tougher near the Equator, how much does self-interest trump broader responsibilities?
There are excellent discussions of the ethical binds related to climate at the Climate Ethics blog and the Web site of the Yale Forum on Religion and Ecology.
There is a deep divide in society over such questions, reflecting what Dan Siegel, a psychiatrist at the University of California, Los Angeles, has found are variations in the relative size of what he calls internal “me-maps” and “we-maps” — essentially portraits of how much of a person’s consciousness is focused on self or a broader network.
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You can hear him discuss this in a set of videos of a lecture he gave earlier this year at the Climate, Mind and Behavior conference at the Garrison Institute. (Part one is above.) Siegel essentially proposes that certain reflective practices, or meditation, can broaden one’s mental maps and build empathy — moving from me to we.
In a Scientific American column, my friend John Horgan strongly criticized such efforts, likening them to marketing research.
At the very least, I think it’s vital to understand the cognitive traits that impede humans’ ability to regard and address certain kinds of problems, both geophysical and ethical.
Only then do we have a chance of recognizing the edge of the petri dish and perhaps softening the jolt as populations and appetites crest in the next few decades.