Poor old Mark Lynas, author of Six Degrees: our future on a hotter planet, who once thrust custard pies into the faces of people who dared to question environmental orthodoxies. He now finds himself on the receiving end of eco-dogma. Fancy that.
Just a month ago I had a Damascene conversion: the Green case against nuclear power is based largely on myth and dogma. […] The backlash to my first magazine article on the subject prompted my inbox to collapse, the blogs to drip with venom, the dirty looks to multiply.
In August, Lynas wrote an article for the New Statesman magazine, How nuclear power can save the planet. Citing eco-prophet Dr. James Hansen’s shrill and attention-seeking mission to persuade world leaders to give up coal (and defend vandals in courts), Lynas concluded that:
Deployed entirely in tandem with renewables, fourth-generation nuclear could offer a complete decarbonisation of the world’s electricity supply – and on the sort of timetable that Dr Hansen and his fellow climatologists demand.
Lynas’s conversion isn’t all that spectacular, nor even newsworthy. Author of the Gaia Hypothesis, James Lovelock, has long been an advocate of atomic energy, as this interview with the Guardian in 2000 revealed:
This answer, Lovelock says, is ecologically clean and tidy and has a very bad press. It is nuclear power. “I can envisage somewhere about 2050, when the greenhouse really begins to bite, when people will start looking back and saying: whose fault was all this? And they will settle on the Greens and say: ‘if those damn people hadn’t stopped us building nuclear power stations we wouldn’t be in this mess’. […]
“I have told the BNFL, or whoever it was, that I would happily take the full output of one of their big power stations. I think the high-level waste is a stainless steel cube of about a metre in size and I would be very happy to have a concrete pit that they would dig – I wouldn’t dig it – that they would put it in.” He says he would use the waste for two purposes. “One would be home heating. You would get free home heat from it. And the other would be to sterilise the stuff from the supermarket, the chicken and whatnot, full of salmonella. Just drop it down through a hole. I’m not saying this tongue-in-cheek. I am quite serious…”
Although Lovelock’s attitude to atomic energy raised eyebrows and caused a bit of a debate, it didn’t seem to influence the environmental movement much. This is because science is only interesting to environmentalists when it is saying something is dangerous. When it says something is safe (or rather, it puts risks into some greater perspective), it is generally ignored. After all, Caroline Lucas, the new Leader of the UK’s Green Party is very much ‘for science’ when it appears to lend her ideas about Apocalypse some credibility. However, the rest of the time, she seems to be very much against it.
Take, for instance, her claims earlier this year that ‘Around 75 per cent of all cancers are caused by environmental factors, mainly chemicals…’, and that EU legislation designed to stop ‘chemicals’ was being undermined by a conspiracy between the major parties and industry.
Or, how about her efforts last year to ensure that ‘alternative’ ‘medicine’ was ‘recognised’ by European health agencies? ‘It wasn’t easy persuading the governments’ negotiators to accept […] the importance and relevance of alternative medicine – but we have managed it, which should serve as a tool towards a broader and indeed holistic approach to public health.’ So much for evidence-based medicine, then.
And on the subject of medicine, consider her attempts to ban animal research in the EU, on the basis that ‘Animal research is not only cruel, it also has significant scientific limitations which mean it can never be relied on to guarantee human health or safety.’ She neglects to tell us how ‘alternatives’ to medicine – such as staying ill, perhaps – guarantee human health and safety. Presumably, it’s better to be dead than unsafe. Whatever… clearly the decision to use animals in the development of therapies to cure and alleviate human suffering from conditions such as Parkinson’s, Alzheimer’s, cystic fibrosis, cancer, and the rest is not undertaken by scientists on the basis that there is no better alternative to the animal model, but because they are sadists, who enjoy using them.
‘What has Lucas got to do with any of this?’, we hear you ask. Well, first, we never like to miss an opportunity to point out what a total lunatic the new leader of the Green Party is. Second, Lucas was on BBC’s Radio 4’s Today program last week, arguing with Lynas about whether atomic power was really Green or not. A bun-fight between two of our favourite subjects. Here it is.
Lynas’s discovery that ‘a lot of the environmentalist’s anti-nuclear case was based on myths’ seems to have taken him by surprise. We can only hope there is more to come. Lucas’s response is of course simply irrational. After claiming that inefficiencies in the current system could be effectively converted into supply, she then claimed that atomic energy is no solution because there simply isn’t time to install new nuclear power stations, because the time it takes to plan and build them. The risks of nuclear are too great and too expensive. She won’t entertain the prospect, no matter what the ‘science’ says is possible, because the risks are simply to great. Terrorism, accidents, nuclear proliferation… It’s all just too impossible.
And here lies the problem for Lucas… (we’ll return to Lynas in a moment)… She can’t consider the possibilities that abundant centralised energy – green or otherwise – might create because it would totally undermine her ethics and her political edge. It would turn all climate problems into engineering problems rather than moral ones. In her view, today’s troubled geopolitics is created principally by the capitalist system’s need for growth, and cheap fuel. This in turn creates the terrorists she seems to imagine have designs on our atomic energy infrastructure. (Never mind that power plants are designed to withstand such attacks). It creates also the very antagonism between countries that moves them to seek ways to establish their muscle on the world stage by acquiring nuclear weapons. There is a causal relationship, in her view, between the satisfaction of your dirty desire to eat burgers from McDonald’s, global warming, terrorism, the war on terror and Iraq, and nuclear proliferation. The only solution to this is the mitigation of climate change, through mediating material aspirations and desires. But if science can produce a clean and cheap form of power, then the relationship ends. The fuel of capitalist growth ceases to cause climate change. Geopolitics is no longer ‘all about oil’. And what’s worse, this engineering solution can be realised by either the politics of the Left, or the Right. Lucas therefore looses her political capital, even if the discussion of atomic energy is only hypothetical. Lucas needs nuclear to be necessarily a totally unworkable, implausible, terrifying technology. It needs to be worse than carbon. Because if it’s better than carbon, then it is a solution.
This is Green dogma. It defends itself in this way. Any deviation from its tenets results in Armageddon, apocalypse, catastrophe, damnation. Lynas has seen this in a rare moment of sanity, according to him on some kind of road to Damascus, but in truth this conversion bears less resemblence to the Story of St. Paul – Lynas was already a Believer – than it does to the Reformation, and it is founded on ideas just as sloppy as Lucas’.
Lynas’s change of mind came at the same time as another high priest of environmentalism was undergoing a similar epiphany. George Monbiot wrote in the Guardian a couple of days before Lynas that, ‘…I no longer care whether or not the answer is nuclear. Let it happen…’.
We wrote at the time that the Green’s were ‘Split Over the Atom‘, a situation that was made all the more absurd by the presence of Arthur Scargill at the Climate Camp. This rift deepened, a few days later when Ewa Jasiewicz, a ‘writer, journalist, human rights activist and union organiser’ took issue with Monbiot’s pragmatism about the possibility of ‘solving climate change’ within the framework of conventional politics. ‘Changing our sources of energy without changing our sources of economic and political power will not make a difference. Neither coal nor nuclear are the “solution”, we need a revolution.’, She said, and called for something resembling an anarchist revolution.
In response, Monbiot misconceived identity politics as political identity, as though espousing a political philosophy – such as anarchism, in this case – was some kind of equivalent to being black, gay, female, physically disabled, or whatever. This form of politics, he said, was what had beset the radical movements of the 1990s in their attempts to change the world, forgetting, it seemed, that Monbiot’s own shrill protests in the 1990s, and well into the 2000s were very similar to Jasiewicz’s today.
As we also pointed out, Monbiot’s change of heart about the necessity of dismantling capitalism in order to achieve climate stability – or, as he put it, ‘Stopping runaway climate change must take precedence over every other aim’ – reflected very closely Lynas’s own sentiments that ‘The struggle for equity within the human species must take second place to the struggle for the survival of an intact and functioning biosphere’.
The task of the saving of souls, it seems, must take precedence over the politics of soul-saving.
The logic of risk, precaution, necessity and pragmatism have seemingly been extended by Monbiot and Lynas, to undermine the foundations of environmental politics. The Green Party was established with the intention of being a new axis from which to challenge the Left and Right, to form a politics ‘as if nature mattered’, on the basis that it was the only way to save the human race from annihilating itself. But it seems that, now, even that axis is impeding the very job it was set up to achieve. Behind the Protestant Reformation lay political interests, as it was at least as much about politics as it was theology. The dominance of Rome (Club of Rome?) prevented European elites from expressing their power as they wished. Similarly, the establishment, whilst absorbing environmentalism to the extent that for them, ‘climate change is the defining issue of our time’ (Sir David King, former chief scientific advisor to the UK Government), cannot accommodate calls for social revolution. For example, while Conservatives such as Tory leader, David Cameron and his aristocratic, Etonite eco-chums are happy to agree that there is something wrong and environmentally destructive with capitalism, Jasiewicz’s anarcho-syndicalism just isn’t their cup of tea. And it’s certainly not cricket. The environmental movement has long shared the ambitions of the political establishment to dampen the masses’ expectations, but perhaps this unholy alliance of convenience between the establishment and the scruffy eco-warriors has served its purpose.
It is no surprise that Monbiot’s and Lynas’s conversions have happened as their relationship with the establishment has become more cosy. As we reported last year, former president of the Royal Society, Lord May of Oxford, favourably reviewed Monbiot’s book, Heat, in the TLS, and in the process reinvented his organisation’s motto, ‘nullius in verba’, from ‘on the words of no one’ to ‘respect the facts’. The Royal Socety’s creed, too, has undergone a transformation, it seems. Earlier this year, we reported that Lynas had won an award for science writing from the RS, now headed by Sir Martin Rees, who himself wrote Our Final Century: Will the Human Race Survive the Twenty-first Century? As we said at the time:
There is a peculiar symbiosis, in which, Lynas and his ilk give the scientific establishment authority by constructing nightmare visions of the future, which are given credibility by figures such as Sir Martin Rees and Lord May. The service that Lynas does for the Royal Society is to connect this institution to our everyday fears and anxieties, to give it relevance at a time when, as with politicians, it struggles to define its purpose.
The fact that eco-theologans such as Lynas and Monbiot are breaking away from the orthodoxy of the environmental movement to create their own, establishment-friendly orthodoxy should not be seen as progressive. As with the protestant reformation, it made little difference to ordinary people in the C16th whether they worshiped a Catholic god, or a Protestant one – they had no choice. Similarly, environmental politics is estranged from human values, it’s not as if people have any choice about what the new theologians decide for them, and Monbiot and Lynas do not put humans and their interests any closer to the establishment’s agenda. It’s all about the polar bears.
The potential of atomic energy should not be discussed in environmental terms. The predominance of nonsense about ‘solving climate change’ causes people to lose sight of what the purpose of power stations actually is: to enable people to live more comfortable and more fulfilling lives. Once this has been forgotten, providing energy is reduced to a balancing act between administrating sheer necessity – keeping the lights on – against a fictional catastrophe – the end of the world. There should be more power stations, atomic, coal-fired, gas, oil, geothermal, renewable… It really doesn’t matter. What matters is the potential they create for people to determine their own lives, rather than have it determined by eco-zealots.