The Grief Lectures 2010 – Part Two

In the previous post, I looked at the first of Martin Rees Reith Lectures. The President of the Royal Society believed that there is ‘a 50 percent chance of a setback to civilisation as bad as a nuclear war, or some consequence of 21st century technology equally serious’ occurring before this century is out. On this view, the dangers we have created for ourselves are so great that the notion of citizenship has to be rethought. Science is no longer limited to laboratories. It has transformed the human condition. It has created previously inconceivable possibilities of liberation, but also created the possibility of our annihilation. All it would take is one bad egg…

But on the other hand, concluding his second lecture, Rees finds reason to be cheerful…

I am actually an optimist – at least a techno-optimist. There seems no scientific impediment to achieving a sustainable world beyond 2050 where the developing countries have narrowed the gap with the developed, and all benefit from further scientific advances that could have as great and benign an impact as information technology and medical advances have had in the last decade.

Rees says that we can respond to the challenges that he and ‘science’ have identified. Those challenges are principally: overpopulation – which wouldn’t be a problem, if we ‘all adopted a vegetarian diet, travelling little but interacting just via super internet and virtual reality’; and global warming – which could be addressed by limiting individual CO2 equivalent usage to 2 tonnes per person per year. Straddling these two issues are other matters such as energy security, which can be solved by greater investment in R&D in the renewable and nuclear sectors. Our incautious actions are – says the Astronomer – causing the sixth largest extinction event in the Earth’s history.  We are precariously standing atop an increasingly fragile ecosystem and systems of our own creation that we have long since taken for-granted. And even scientists themselves may be the agents of our doom:

We’re kidding ourselves if we think that those with technical expertise will all be balanced and rational. Expertise can be allied with fanaticism – not just the traditional fundamentalism that we’re so mindful of today, but that exemplified by some New Age cults: extreme eco freaks; violent animal rights campaigners, and the like.

Even ‘eco freaks’ can be bad eggs, says Rees. Yet look what he is asking for. He may well distance himself from deep ecologists, but it is Rees who is setting out the case for revolution, premised not merely on the possibility of nature’s wrath, but the possibilities for apocalypse that are created by the existence eco-freaks themselves, and the endless appetites of the endlessly reproducing masses. Science has the solutions, but the problems lie with silly, irrational humans themselves:

It’s the politics and the sociology that pose the deepest concerns. Will richer countries realise that it’s in their self-interest for the developing world to prosper, sharing fully in the benefits of globalisation? Can nations sustain effective but non-repressive governance in the face of threats from small groups with high-tech expertise? And, above all, can our institutions prioritise projects which are long-term in political perspective even if a mere instant in the history of our planet?

Rees has an odd idea of ‘sharing fully in the benefits of globalisation’. He’s just told us that we’re to limit our use of energy to 2 tonnes of CO2 equivalent per year, that we’re all going to be vegetarians, and that we’re going to have to travel less, and engage with distant friends and families more ‘virtually’… If we want to survive, that is. These are all things that we usually hear from people pushing an argument in favour of localism – in which people live closer to the production of the goods they consume, and are more involved in that process, including a necessary increase in the amount of manual labour.

He worries about the continued possibility of liberal values (by which I mean the values that we enjoy in the West, not those opposite to ‘conservative’) in the face of scientifically-minded terrorists, but doesn’t this look more like a justification for a distinctly illiberal agenda? He’s just spent the best part of twenty minutes talking about population control. Indeed, who gets to decide really what ‘long-term political perspectives’ really ought to consist of? If Rees is concerned about the foundations of liberal society, he hasn’t done much to shore them up with ‘science’. In this speech he identifies – seemingly with scientific authority – the human as a destructive and irrational being, needy of control and supervision by institutions that govern as yet inadequately. This irrational creature has created the conditions of his own demise, and is committed to it unless he is properly supervised. Rees uses science to supply authority with the argument it needs legitimately rob people of political agency.

Science and technology created the possibilities from which global super powers – the USA and Soviet Union – emerged. The mutual threat that each posed gave rise to a peculiar form of politics. Now that threat seems to be over, Rees seems to be asking ‘what is today’s cold war?’ But rather than identifying its contemporary equivalent, might Rees not be mourning its loss, and the simplicity that it gave to our perspective on the world? Good versus evil. Left versus Right. Freedom versus oppression. West versus East. Rees was born in 1942, and therefore grew up in the shadow of the holocaust and then the Cold War. Just as these things defined the world’s condition, so too they would have created the basis of political authority. The possibility of annihilation gave shape to the politics of the era spanning most of Rees’s life. Having established today’s existential threat, he works backwards to locate its agent: the irrational human. To complete this picture, he puts us, and our society into cosmic perspective:

But in just a tiny sliver of the Earth’s history, the last one millionth part, patterns of vegetation altered at an accelerating rate. This signalled the growing impact of humans and the advent of agriculture.

Then, in just one century, came other changes. The amount of carbon dioxide in the air began to rise anomalously fast. The planet became an intense submitter of radio waves – the output from TV, cellphones and radar transmissions. And something else unprecedented happened: small projectiles, launched from the planet’s surface, escaped the biosphere completely. Some were propelled into orbits around the Earth; some journeyed to the moon and planets.

If they understood astrophysics, the aliens could predict that the biosphere would face doom in a few billion years when our sun flares up and dies. But could they have predicted this sudden fever less than halfway through the Earth’s life? And if they continued to keep watch, what might these hypothetical aliens witness in the next hundred years in this unique century? Will a final spasm be followed by silence? Or will the planet itself stabilise? And will some of the objects launched from the Earth spawn new oases of life elsewhere?

With the cold objectivity possessed by aliens, Rees peers at us and our futures. His optimism that we can navigate the challenges he identifies is mediated by the bleakness of what he says will happen if we fail to recognise them. This is optimism only in the sense that it is prefixed with a caveat. It’s nearly blackmail, in other words. In this way, Rees turns scientific authority into political authority: we can survive, but only on his terms. Who are we to challenge this authority? But isn’t that the point? Whatever the truth of Rees’s claims, and whatever his conscious intentions, it is not clear that the desire for this authority doesn’t precede his argument. In other words, might it not be that Rees’s anxiety about the future owes more to a loss of authority, than ‘science’ accurately foretelling doom?

The Grief Lectures 2010 – Part One

While we were busy, the Royal Society’s diktats on climate change got the world’s oldest scientific academy into the news, again. Back when we started this blog in 2007, we found the language used by those in and around the RS to be perhaps the most peculiar expression of the confusion of science and politics in the climate debate. The RS’s erstwhile president, Robert May had declared that the society’s motto was best translated as ‘respect the facts’ – a revision of ‘on the word of no one’ that looked like a desperate inversion of its ethic. May wasn’t beyond making up his own facts, as we revealed after he accused Great Global Warming Swindle director, Martin Durkin of having produced a three-part series of films denying the link between HIV and AIDS. Roger Harrabin has recently decided to remember that May had once told him that “I am the President of the Royal Society, and I am telling you the debate on climate change is over”. (Harrabin has only now decided to recall the incident, but it would surely have been more interesting to publicly challenge his arrogance while he was president, back then.) And it wasn’t just May using the authority that science itself had bestowed on him. The RS’s then communications director, Bob Ward busied himself by speaking on behalf of science, writing open letters to anyone seemingly daring to challenge any aspect of climate change politics, and any editor of a publication that dared to host unorthodox opinion. The Royal Society is now feeling the effect of certain of its members’ aggression and contempt, and challenges to its authority now come from within.

The Society’s current president is a far more charming character than his angry predecessor. Yet Lord Martin Rees of Ludlow, as keen as he is to share with us the wonders of scientific discovery, is preoccupied with the doom it seemingly forecasts. And it is this doom, doom doooooooom, which is the unstated theme of his thesis at this year’s Reith Lectures – an annual series of radio lectures – which Rees is giving this year. Rees’s talks have been given the title ‘scientific horizons’, and the first is called ‘the scientific citizen’. Although Rees has a more affable personality than Robert May, his perspective is no less political.

Citizenship is an inherently political concept, yet Rees, with scientific authority, reinvents it. Let’s start at the end, where Rees explains what a ‘scientific citizen’ actually is.

There’s a widening gap between what science allows us to do and what it’s prudent or ethical actually to do – there are doors that science could open but which are best left closed. Everyone should engage with these choices but their efforts must be leveraged by ‘scientific citizens’ – scientists from all fields of expertise – engaging, from all political perspectives, with the media, and with a public attuned to the scope and limit of science.

On Rees’s view, the scientific citizen is a modest fellow.

Winston Churchill once said that scientists should be “on tap, not on top.” And it is indeed the elected politicians who should make decisions. But the role of scientific advice is not just to provide facts to support policies. Experts should be prepared to challenge decision-makers, and help them navigate the uncertainties of science. But there’s one thing they mustn’t forget. Whether the context be nuclear power, drug classification, or health risks, political decisions are seldom purely scientific. They involve ethics, economics and social policies as well. And in domains beyond their special expertise, scientists speak just as citizens.

Science creates possibilities. Some of those possibilities are good and some are bad. Not good or bad in straightforward ways, but in ways which require expertise to fully understand, and to explain.  Who could possibly disagree?

Of course, it would be a great thing if the entire public were scientifically literate, and alongside the media, had realistic expectations and an understanding of science. And it would be a great thing if ‘citizen scientists’ spontaneously engaged in public debate about the merits and demerits of novel ideas.

But if wishes were horses, poor men would ride. It turns out that many people simply aren’t interested in science, nor even the politics that science is intended to inform. Many scientists aren’t all that interested in the public. Expectations and understanding of science vary greatly.  And, in fact, scientific experts – even as experts – are not so detached from the subjective, human world, after all, and even they often find it hard to talk about and within the limits of their knowledge. Never mind that the public and media’s expectations of science are unrealistic.

Rees only need look as far back as his predecessor and his communications officer to see for himself why such a goal, as wonderful as it is, is not possible in the present. And he only needs to look to himself to see why it has limited of chances in the near future. Rees is discussing a social order, and as much as it speaks about engagement in decision-making processes, the basis for engagement is not really progress, but the avoidance of disaster, and as such, there is no real choice on offer.

For instance, this is how Rees discusses the role of the citizen-scientist in relation to climate policy.

Suppose you seek medical guidance. Googling any ailment reveals a bewildering range of purported remedies. But if your own health were at stake, you wouldn’t attach equal weight to everything in the blogosphere: you’d entrust your diagnosis to someone with manifest medical credentials. Likewise, we get a clearer ‘steer’ on climate by attaching more weight to those with a serious record in the subject.

We’ve encountered this doctor analogy before. A few years ago, atmospheric scientist, Andrew Dessler had asked us to imagine who we’d trust the care of a sick child to – a doctor or a quack? The IPCC represented the ‘doctor’ in his tale, against the quacks on the blogosphere. Dessler had responded to the list compiled by Sen. James Inhofe, of experts who had allegedly expressed doubt of some kind about global warming, or the politics it had created.

To understand why Inhofe’s claims are fundamentally bogus, consider the following scenario: imagine a child is diagnosed with cancer. Who are his parents going to take him to in order to determine the best course of treatment? […] Expertise matters. Not everyone’s opinion is equally valid. The list of skeptics on the EPW blog contains few bona fide climate specialists. […] That also applies the large number of social scientists, computer programmers, engineers, etc., without any specialist knowledge on this problem. The bottom line is that the opinions of most of the skeptics on the list are simply not credible.

It turned out, of course, that the IPCC reports were authored by individuals with the expertise in areas that Dessler had slighted – ‘scientists, computer programmers, engineers, etc’. But Dessler’s analogy also failed because the earth’s systems cannot be compared to an organism in this way. There is no adequate equivalent of ‘sick’ in climate science, nor even health, let alone ‘cure’, ‘remedy’, or ‘vaccine’. Climate change, although it is often understood or used in very simple, binary terms, ultimately refers to a constellation of phenomena, because we humans interact with the climate and environment in many many different ways. Back to Rees’s claim, there is no expert that we could take our “sick planet” to. Who has the equivalent of ‘manifest medical credentials’ in the climate debate? Who has ‘cured’ a ‘sick’ planet?

One major problem we have pointed out with various claims about the climate, is that there is a tendency to overstate the extent to which society is dependent on nature. For instance, the maxim, ‘climate change will be worse for the poor’, asks us to mend our relationship with the natural world, as though it would somehow transform the lives of the world’s least advantaged people. Development and relief NGOs such as Oxfam have reinvented terminology to express the idea, and now speak of ‘climate justice’ and ‘climate poverty’.  It is as if we here in the western, industrialised, advanced capitalist economies enjoy justice and life free from poverty because it is given by the climate: as though justice itself fell to earth with the rain, or providence descended from the cosmos along sunbeams and rainbows. What this naturalised view of the human world forgets is that justice is given by our own creations – social institutions – just as are the means to escape poverty.

Why wouldn’t a ‘scientific citizen’ be vulnerable to this political idea, in which some kind of secular, pseudo-scientific equivalent of divine providence underpins a view of the world in which people relate ‘justly’ through the ‘biosphere’, rather than through social institutions? Why should a scientist – even a climate scientist – have a better grasp of justice than his lay neighbour? Why would a ‘scientific citizen’ have a better understanding of the claim that ‘climate change will be worse for the poor’, such that his ‘leverage’ ought to be greater than any other citizen who believes that this better creates an imperative to address poverty, than climate change? ‘Science’ gives the scientific citizen greater leverage, it seems, according to Rees, because only science can give a measure of what kind of what horrific tragedy awaits us. Doom is key in this view. Without it, there is no order.

These catastrophes are varied, in Rees’s view, but increasing in their number and likelihood as science itself creates such possibilities. Either ‘bio-error or bio-terror’ or some other such thing will lead us to some point over the next century when the entire human race will face some kind of disaster that threatens its survival, says Rees. Climate change is one such thing, but a great number of other possibilities await. And it is in these possibilities that gives the scientific citizen his political authority, in Rees’s view. But Rees’s view is incomplete, as this exchange in the questions following his lecture reveals.

SPIEGELHALTER:  You appear to speak approvingly, for example, of the government response to swine flu; but I think many people, the popular opinion would be that that might have been an over-reaction. I mean the problem with low probability high consequence events is that they hardly ever happen, and we’re deeply uncertain about what the probabilities and the consequences might be. You would like to take a more rational, perhaps insurance based approach, but how are you actually going to do that in the face of these really deep uncertainties without the public continually accusing the scientists of crying wolf about things that just don’t happen?

MARTIN REES: Yes. Well of course many of the things we should worry about have a less than 50 percent probability, and you could take the view we don’t take any precautions if the chance is less than 50 percent. But that’s not the attitude we take when getting fire insurance for our house; and many people are aware that you do insure against things which have a much less than 50 percent chance of probability, and therefore in those contexts people accept that they are likely to waste their money because what they’re insuring against won’t happen. And it seems to me that that was entirely analogous to what was done in stocking up the vaccine. The chance might have been less than 50 percent, but if you multiply the probability by the consequences it was not necessarily foolish. I don’t have enough expert knowledge in that particular case, but there are surely many cases when there’s much less than 50 percent chance of something happening but, nonetheless, it is worth a major investment to guard against it.

What Rees doesn’t seem to have considered is that the desire for the authority that crises generate could well exist prior to the desire to protect the world from pandemics. Political authority that legitimises itself on the avoidance of catastrophe doesn’t have to answer to those it is seemingly intends to protect. Seen from this perspective, isn’t it at least possible that political players, sensing that they are losing their moral authority, and hence their democratic legitimacy, attempt to locate their authority in crises? Moreover, the ordinary citizen isn’t able to comprehend the danger he or she is vulnerable to in Rees’s account. What role does the lay-citizen really have, then, in participating in the process of making decisions about their own future, when the future is such a perilous place? As the peril increases, so too does the lay-citizen defer to the scientific citizen’s authority, necessarily. This all seems like ‘common sense’ in a war zone, and, as we have pointed out before, Greens are keen to compare the current situation to events in history, such as WWII. In such circumstances, we are expected to get behind authority, rather than challenge it, and to lower our expectations in order to overcome whatever challenge lies in front of us.

In his own words, ‘Today’s scientists, like their forbears, probe nature and nature’s laws by observation and experiment. But they should also engage broadly with society and with public affairs.’ The founders of the Royal Society had determined to ‘accept nothing on authority’, but we see in Rees’s words this principle qualified: the ‘practical agenda of their era’ moved scientists to look outwards, through telescopes and microscopes. Now such frontiers are demolished, ‘Our Earth no longer offers an open frontier’, but we’re as badly off as we were before; life here on earth ‘seems constricted and crowded’ and perilously hanging in the balance. Rees turns the telescope and microscope about. Today’s ‘practical agenda’ is about restoring the authority that Rees’s predecessors took from those it challenged. The churches and anciens régimes that were swept away by the age of reason posited that a natural order existed, which, if upset, would lead to catastrophe. Evil would rampage through all of creation. Mankind would stand no chance of salvation. How much has changed?

Inner Spin, Outer Chaos

Rotation has long been a problem for humans seeking to understand the world. Who or what is rotating? Any sufficiently drunk person or dizzy child sees everything else revolving, yet they both remain static in relation to the world they fall to. A more sober Copernicus posited that the earth revolves around the sun, which explained things more simply than the geo-centric view that had existed before. Galileo followed, adding weight to this view and upsetting the order which had located its authority at the centre of the universe. Later still, the notion of a centre ceased to have any real meaning. The revolution of mind about the rotation of the world yields a powerful metaphor – the Copernican Revolution.

Hitherto it has been assumed that all our knowledge must conform to objects. But all attempts to extend our knowledge of objects by establishing something in regard to them a priori, by means of concepts, have, on this assumption, ended in failure. We must therefore make trial whether we may not have more success in the tasks of metaphysics, if we suppose that objects must conform to our knowledge. This would agree better with what is desired, namely, that it should be possible to have knowledge of objects a priori, determining something in regard to them prior to their being given. We should then be proceeding precisely on the lines of Copernicus’ primary hypothesis. Failing of satisfactory progress in explaining the movements of the heavenly bodies on the supposition that they all revolved round the spectator, he tried whether he might not have better success if he made the spectator to revolve and the stars to remain at rest. A similar experiment can be tried in metaphysics, as regards the intuition of objects. – Immanuel Kant. Critique of Pure Reason.

What we apprehend in the act of seeing, then, is the bringing together of the perceiver and the perceived, not simply the world. Though, it is the perspective we have on the world which we forget – we only see the world. One does not see one’s eyes ‘seeing’, just as one does not feel one’s hands feeling for the light switch in the dark – we instead feel the surface of the wall. Quicker than we forget that we’re seeing, we forget what we bring to our view.

If we have been saying anything on this blog, it is that, in the debate about the climate, it is the perspectives which are brought to the climate change problem – not the problem itself – which shape the outcome of that meeting. As we put it, ‘the politics is prior’. One effect of this, we have argued, is to see the human world in ‘natural’ scientific terms, as though it had arrived in its current state through a force of nature. An instance of this we have spent much time considering is the reports by the World Health Organisation (WHO) and the Global Humanitarian Forum (GHF) who argue respectively that 150,000 and 300,000 deaths are caused each year by climate change. We argue that the causes of those deaths – malaria, diarrhoea and malnutrition – are in fact first-order effects of poverty, even if they are (and they may well be) Nth-order effects of climate change. But the GHF and WHO instead seem to argue for climate change to be prioritised, in spite of the fact that from any an ethical, logical or numerical perspective, poverty is the much greater problem. The GHF and WHO are preoccupied with climate.

So much for the view of the world from the perspective of the WHO and GHF, then. We think that we have, on this blog, achieved a better purchase on the world than those we have criticised have managed. We make no claims about this being the last word, or that our view is not itself vulnerable to criticisms about perspective. We welcome criticism that would identify a problem with our approach. Have we mistaken what we had brought to our picture of the world for something that really exists within the picture? Had we failed to reflect on our own perspective? It is this lack of reflectivity that we criticise the environmental movement of.

Criticism of this kind has not been forthcoming. Instead, it seems that we are charged with belonging to a ‘network’ that is somehow committed to something so hideous that our criticism is, by this membership, made illegitimate. At least, that seems to be the logic of the Spinwatch project, who have given us our own page on their muck-raking website Spin Profiles. The copy of this page has since changed (we pointed out to them just how daft it was), but this is how it read

Climate Resistance is a blog based anti-environmentalist project of the libertarian LM network. Launched in 2007, it is edited by LM network associates Stuart Blackman and Ben Pile.

We had been listed by the Spinprofiles site as a ‘Principal Current Associated Organisation’ of the ‘LM Network’, which is characterised by Spinwatch as an association of people holding with a ‘libertarian and anti-environmentalist ideology’, formed from the remains of the Revolutionary Communist Party and the Living Marxism magazine (later known simply as LM magazine), which was sued for libel by ITN about a decade ago. This ‘network’, argues Spinprofiles, still exists.

Many of the techniques used are characteristic of the RCP, including: the creation of a range of organisations without apparent formal links; the launching of multiple campaigns; the preference for extensive and extended debate; the adoption of contrarian and controversial positions; the use of martial terminology; and the early adoption of leading edge communication techniques.

So although there is no formal link between ourselves and whatever the ‘LM network’ is supposed to be, this was taken as evidence that a nefarious, underhand connection exists – we are therefore a ‘Principal Current Associated Organisation’ of the ‘LM Network’. Absence of evidence is evidence. We are, according to this claim, a ‘front organisation’. This here little blog is like an al Qaeda cell, unconditionally given to a doctrine, that precludes its authors from reason.

… political extremists who eulogise technologies like genetic engineering and reproductive cloning and are extremely hostile to their critics, whom they brand as Nazis. What is particularly disturbing is that it is a network which engages in infiltration of media organisations and science-related lobby groups in order to promote its agenda as well as establishing a strong {sic} of their own organisations.

So how much of this is true, you may be wondering – though the real question ought to be ‘how much of it is significant?’ Are we libertarian? Shock, horror… yes, we are a bit. Are we anti environmentalist? Read the blog! Of course we are! Are we part of a ‘network’? No.

As flattered as we are by the claim, this blog is an independent project. Spin Profiles believes that this blog is a project of the ‘LM network’ because we occasionally write for Spiked and the Institute of Ideas’ on-line and off-line projects. (And we are proud to have done so.) Thus we are now – in the eyes of Spin Profiles – ‘associated’ with a network. The implication is that we are somehow obliged to some organisation, or take instructions from them, but the substance of Spinwatch’s arguments – i.e, the evidence of ‘association’ – consists of nothing. You could be part of a ‘network’ on this basis for nothing more than having had a beer with another alleged ‘member’ of the ‘network’.

The nerdish and unhealthy preoccupation with conspiratorial networks must be very exciting for those casting themselves as brave investigators. The discovery of every ‘association’ in every ‘network’ must surely reveal to these detectives the full extent of the web of conspiracies that rule the world. However, there is a problem with such an approach. It presupposes that there is something wrong the very nature of ‘association’.

SpinProfiles documents the communication, PR, spin and propaganda activities of public relations firms and the public relations industry. SpinProfiles also includes profiles on think tanks, front groups funded by industry and industry-friendly experts that can influence public opinion and public policy on behalf of transnational corporations or other special interests.

What is a network, then? And what does membership of a ‘network’ imply? Spinwatch could not tell you. All that Spinwatch have observed is an essential characteristic of political life – people with similar ideas converge occasionally. It is no more a surprise that the objects of Spinwatch’s study converge than it is that the people behind Spinwatch have converged. Indeed, this is similar the the argument of a blog – Spinwatch Watch – who point out that the group’s claim to be exposing the undue influence of PR and corporate interests is somewhat undermined by the fact that committed environmentalist and Tory MP and multi-multi-multi-multi millionaire, Zac Goldsmith funded the operation:

Zac Goldsmith is theTory millionaire who funds SpinProfiles, SpinWatch and scores of other green front organisations. Goldsmith, who inherited £300 million from his father James Goldsmith’s asset-stripping, used his cash to buy The Ecologist magazine.

Goldsmith raised eye-brows when it became clear that though he was running to be a Member of Parliament, he was avoiding paying tax in Britain, by having himself registered as non-domicile.

So who is spinning?

The reality seems to be that the people behind the Spinprofiles have a very primitive understanding of the world they attempt to observe. The world and the objects in it appear to be spinning. Yet, it is in fact their own profile which rotates.

We have pointed out before that there is a tendency amongst those of an environmental bent to see criticism of their projects as unjust, and in conspiratorial terms. Mythology and Rumours of ‘well-funded denial machines’ exist to explain to Green campaigners why their success in changing the public’s mind has been so limited. On this view, the human mind is fragile, and so it has been easy for conspiratorial networks to distort reality against the difficult truth that environmentalists have been selflessly working to make known. Heroic, down-trodden, hard-working greens have been battling against the establishment itself. The likes of Prince Charles, Zac Goldsmith, Crispin Tickell, Jonathan Porritt and Nick Stern are today’s… erm… revolutionaries…

… You see, it just doesn’t work. No matter how hard environmentalists try to tell this story, it just doesn’t tally. The establishment is green, Green, GREEN. The UK general election produced a coalition of two parties that are firmly committed to the climate agenda. The major party once stood under the slogan ‘Vote Blue, go Green’, and got its leader – now the UK’s Prime Minister – to announce its energy policy at Greenpeace’s UK headquarters. The minority party promised a carbon-free Britain by 2050. The losing Labour Party is deciding on a new leader, a role which Ed Miliband is competing for. Miliband, you will remember, was so mindful of the stark fact that his government’s climate policies lacked democratic legitimacy that he asked environmentalists to produce a movement like the suffragettes, or the civil rights and anti-apartheid campaigns of the last century. Miliband is also best chums with Franny Armstrong, the director of the Age Of Stupid, and frequently makes appearances with her. The climate agenda enjoys the support of the political establishment, and has denied the public the opportunity of testing it democratically. Yet the mythology which casts the climate agenda as radical – and its players as heroes – persists.

As we have pointed out on very many occasions, George Monbiot and the UK’s first Green MP, Caroline Lucas, are the first to complain about the undemocratic influence of corporate spin and PR. And indeed, these two greens sit on the advisory board of Spinwatch – Spin Profiles’ parent project.

Is it a coincidence that we criticise Monbiot and Lucas, and that we end up on their project’s blacklist?

That’s not to say that Spinwatch have added us to their collection because we’ve spoken against Lucas and Monbiot, but that rather than answering our criticism – or any of the criticism that has come from any of the people we are now ‘associated’ with – we have now been ‘associated’ with a ‘network’ of ‘PR’ and ‘spin’, so that they don’t have to. It’s easier to complain about networks than it is to get engaged in debate.

We could make more of an issue about the connections between Monbiot, Lucas, Goldsmith, and Spinprofiles’ connections to and sympathies with the British establishment, ie, hypocrisy. But our point here is more to try to explain why Spinprofiles perspective is unwittingly spinning. Lucas, Monbiot, Spinwatch, the UK’s new, green political establishment, are a network, the associations of which consist in each member’s disorientation. We have pointed this out before. Monbiot expresses the symptom most acutely:

George emerges dizzy from his own spinning and thinks it is the world that’s confused about what direction it is moving in. And this is his fundamental problem. Everything he writes is a projection of his own inability to understand a world that fails to conform to his expectations. The ideas he uses to orientate himself fail to give him purchase on his own existential crisis; they crumble underfoot.[…] Monbiot is a painful symptom of this disorientation, not a bright and leading advocate of an urgent cause.

The crisis is in politics, not in the skies. Monbiot – who, for some reason is regarded as one of the intellectual lights of the environmental movement – misconceives any form of politics as ‘identity politics’ because he struggles to identify himself. Therefore he becomes terrified of any political ‘identity’ or idea which threatens to undermine or usurp his fragile grip, expressed as his fears that ideas themselves will lead to the inevitable destruction of the biosphere by distracting people from their religious commitment to carbon reduction. Similarly, as more mainstream members of the establishment loose confidence in themselves and their functions, their claims to be engaged in ‘saving the planet’ is straightforward self-aggrandizement in the face of nervousness. We can say then, that the wasteland that is the intellectual landscape of contemporary mainstream and radical politics represents its thinkers’ own identity crises. The result is crisis politics – politicians, journalists, and activists who sustain themselves by creating panic, fear, alarm, and tragically, public policy.

What brings the associates of Spinprofiles together – what they share – is an inability to understand the world, and a lack of confidence in their own grasp on it. Hence they see it spinning – nothing they use to see the world by holds true. And hence they invent stories to explain their failure to make it do as they will it to. A thin grasp on the world amplifies anxiety about its demise. In the same way, an infant cannot make a distinction between his failure to assert his will on the world, and the end of that world. The choice as they understand it is between their way or doomsday.

The Spinners see a problem in the mere fact of association – it implies something underhand and malign – but fail to see themselves as associated. It is as if, in order to compensate for their failures, they now seek the real estate above the petty affairs of mere humans: people who find themselves associated by virtue of shared perspectives or interests must obviously have only been brought together on a dangerous myth, because there can be no objective basis for their coming together. Only the spinners are brought together by truth.

This inability to identify or reflect on their own perspective is nothing new. It’s the same symptom of any of the alienated 9-11 truther, or NWO conspiracy theorists. The world exists as a huge mass of connections, and the connections can be read off to imply that Queen Elizabeth II is related to George W Bush, and so both are implicated in something or other, thereby proving that both belong to some extra-terrestrial race of lizard-Jews. But what is being expressed in such views is not as much a perspective on the world, as these individuals’ inability to understand it.