March 20, 2017 — At the COP 21 climate change convention in Paris at the end of 2015, leaders from 194 nations agreed to pursue actions that will cut greenhouse gas emissions enough to keep global warming within 1.5 °C (2.7 °F) above pre-industrial conditions. Meeting this goal will avoid continued and increasing harm to people and ecosystems around the world caused by a changing climate, and it is also a great opportunity to turn the world into a place that embodies our collective and pluralistic values for the future. Nevertheless, there remains a notable gap between current trajectories of global GHG emissions and the reductions necessary to see COP 21’s goals realized.
Numerous technological and economic strategies for bridging that gap are currently being discussed, including transitions to renewable energy and/or nuclear power, carbon capture and storage, and cap and trade. However, many overlook the fundamental social issues that drive climate change: overconsumption, poverty, industrial agriculture and population growth. As such, even if these strategies succeed in mitigating CO2 emissions — renewable energies, for instance, seem to have achieved irreversible momentum— they leave unaddressed a second gap, a sustainability gap, in that they allow issues of ecological overshoot and social injustice to persist. We argue that there is an opportunity to reverse climate change by attending to these sustainability issues, but it requires that we reject the convenience of technological optimism and put aside our fears of the world’s “big” social problems.
In 2004, Stephen Pacala and Robert Socolow wrote in Sciencethat it is possible to address climate change by breaking the larger problem of CO2 emissions down into a series of more manageable “wedges.” They offer 15 different solutions based on existing technology, including nuclear energy, coal carbon capture and storage, energy efficiency, and increased adoption of conservation tillage, for mitigating climate change one wedge at a time. Their pragmatic approach to the problem has been popularly received, as evidenced by the thousands of citations that the paper has received. However, their approach can also be critiqued for glossing over the immense costs involved and for its piecemeal and top-down nature. In other words, they assume that this complex global environmental problem can be fixed with a handful of standardized solutions.
Climate change is just one of many related sustainability problems that the world faces. In addition to rising atmospheric CO2, we are approaching or have already exceeded multiple other planetary boundaries — such as fresh water, nitrogen, phosphorus and biodiversity loss — that CO2-mitigating technologies cannot solve. Solving climate change on its own would require immense investments but leave too many other problems unaddressed. That is not to say that these technological innovations are irrelevant; Pacala and Socolow’s desire to break down the challenge into manageable pieces is both valid and appreciable. What’s missing from their assessment is the fact that the world is a complex system, and systemic problems require systemic solutions.
Just over a year ago, diplomats from around the world were celebrating the final ratification of the December 2016 Paris Agreement, proclaimed to be the first globally inclusive step toward a meaningful climate solution. The agreement was praised as one of President Obama’s signature accomplishments and as a triumph of his “soft power” approach to world affairs. But even then, long before Donald Trump and his coterie of plutocrats and neofascists rose to power pledging to withdraw from the agreement, there were far more questions than answers.
TOMORROW WILL mark Donald Trump's first 100 days in office, an artificial milestone that the media and Trump himself denounce as meaningless--but that they can't help themselves from spending endless time analyzing.
Meanwhile, a different clock is ticking on an infinitely more important deadline, and it's getting a small fraction of the media coverage: The point at which the global temperature increase reaches the 2 degrees Celsius tipping point that most scientists agree will trigger an irreversible cycle pushing the world toward even more disastrous climate change.
Can Marxism strengthen our understanding of ecological crises? The author of Marx’s Ecology replies to a critic on metabolic rift, sustainable human development, degrowth, population growth, and industrialism.
For many years, left-wing organizations did not pay much attention to environmental issues in general but at least since its 15th Congress, the Fourth International seems to be increasingly concerned about what we call an “Ecological Crisis”. What has changed?
In classic capitalist fantasy, the “private” marketplace is a land of liberty and the state is a dungeon of oppression. Modern social democrats have tended to invert the formula, upholding the state as a force for social protection against the tyranny of the capitalist market.
The truth is more complex than either narrative allows. As Marxists and other leftists have long known, “free market” relations and the state combine to impose class oppression on the working-class majority under capitalism. Both the market and the state are under the interrelated and overlapping, mutually reinforcing control of capital. This is especially true in the United States, where government’s social-democratic functions – and the popular movements that have historically fought to install those functions – are much weaker than they are than in other “developed” capitalist nations.
The common worker and citizen faces a double whammy under the U.S. profit system. She must rent out her critical life energy – her labor power – and subject herself to the despotic, exploitative (surplus value-extracting) direction of “free” market-ruling capital to obtain the means of exchange required to obtain basic life necessities sold on the market by capital. To make matters worse, she must contend with a government that functions not so much to protect her and the broader community from capital (including capital as employer) as to deepen capital’s political, social, and market power over and against her, other workers, and the common good.
It may seem like a truism that all human societies share key universal characteristics. Incredibly, however, we all too easily forget this basic fact and mostly assume that our respective cultures are unique compared to all others, and for the most part exceptional. Iranians, for example, know that they are unique, especially when contrasted to Arabs, Afghans and Pakistanis. Chinese people have no doubt that they are exceptionally unique, as do the Japanese, the Russians, the French, Germans, Italians, Egyptians and Moroccans. Americans especially consider themselves exceptional.