Climate Change: An Information Statement of the American Meteorological Society

Here’s the final remarks from the full statement

Final remarks

There is unequivocal evidence that Earth’s lower atmosphere, ocean, and land surface are warming; sea level is rising; and snow cover, mountain glaciers, and Arctic sea ice are shrinking. The dominant cause of the warming since the 1950s is human activities. This scientific finding is based on a large and persuasive body of research. The observed warming will be irreversible for many years into the future, and even larger temperature increases will occur as greenhouse gases continue to accumulate in the atmosphere. Avoiding this future warming will require a large and rapid reduction in global greenhouse gas emissions. The ongoing warming will increase risks and stresses to human societies, economies, ecosystems, and wildlife through the 21st century and beyond, making it imperative that society respond to a changing climate. To inform decisions on adaptation and mitigation, it is critical that we improve our understanding of the global climate system and our ability to project future climate through continued and improved monitoring and research. This is especially true for smaller (seasonal and regional) scales and weather and climate extremes, and for important hydroclimatic variables such as precipitation and water availability.

Technological, economic, and policy choices in the near future will determine the extent of future impacts of climate change. Science-based decisions are seldom made in a context of absolute certainty. National and international policy discussions should include consideration of the best ways to both adapt to and mitigate climate change. Mitigation will reduce the amount of future climate change and the risk of impacts that are potentially large and dangerous. At the same time, some continued climate change is inevitable, and policy responses should include adaptation to climate change. Prudence dictates extreme care in accounting for our relationship with the only planet known to be capable of sustaining human life.

Sacred Economics

From the introduction to the book: Sacred Economics, by Charles Eisenstein

A transformation from profanity to sacredness in money-something so deep a part of our identity, something so central to the workings of the world-would have profound effects indeed. But what does it mean for money, or anything else for that matter, to be sacred? It is in a crucial sense the opposite of what sacred has come to mean. For several thousand years, the concepts of sacred, holy, and divine have referred increasingly to something separate from nature, the world, and the flesh. Three or four thousand years ago the gods began a migration from the lakes, forests, rivers, and mountains into the sky, becoming the imperial overlords of nature rather than its essence. As divinity separated from nature, so also it became unholy to involve oneself too deeply in the affairs of the world. The human being changed from a living embodied soul into its profane envelope, a mere receptacle of spirit, culminating in the Cartesian mote of consciousness observing the world but not participating in it, and the Newtonian watchmaker-God doing the same. To be divine was to be supernatural, nonmaterial. If God participated in the world at all, it was through miracles-divine intercessions violating or superseding nature’s laws.

Paradoxically, this separate, abstract thing called spirit is supposed to be what animates the world. Ask the religious person what changes when a person dies, and she will say the soul has left the body. Ask her who makes the rain fall and the wind blow, and she will say it is God. To be sure, Galileo and Newton appeared to have removed God from these everyday workings of the world, explaining it instead as the clockwork of a vast machine of impersonal force and mass, but even they still needed the Clockmaker to wind it up in the beginning, to imbue the universe with the potential energy that has run it ever since. This conception is still with us today as the Big Bang, a primordial event that is the source of the “negative entropy” that allows movement and life. In any case, our culture’s notion of spirit is that of something separate and nonworldly, that yet can miraculously intervene in material affairs, and that even animates and directs them in some mysterious way.

It is hugely ironic and hugely significant that the one thing on the planet most closely resembling the forgoing conception of the divine is money. It is an invisible, immortal force that surrounds and steers all things, omnipotent and limitless, an “invisible hand” that, it is said, makes the world go ’round. Yet, money today is an abstraction, at most symbols on a piece of paper but usually mere bits in a computer. It exists in a realm far removed from materiality. In that realm, it is exempt from nature’s most important laws, for it does not decay and return to the soil as all other things do, but is rather preserved, changeless, in its vaults and computer files, even growing with time thanks to interest. It bears the properties of eternal preservation and everlasting increase, both of which are profoundly unnatural. The natural substance that comes closest to these properties is gold, which does not rust, tarnish, or decay. Early on, gold was therefore used both as money and as a metaphor for the divine soul, that which is incorruptible and changeless.

Money’s divine property of abstraction, of disconnection from the real world of things, reached its extreme in the early years of the twenty-first century as the financial economy lost its mooring in the real economy and took on a life of its own. The vast fortunes of Wall Street were unconnected to any material production, seeming to exist in a separate realm.

Looking down from Olympian heights, the financiers called themselves “masters of the universe,” channeling the power of the god they served to bring fortune or ruin upon the masses, to literally move mountains, raze forests, change the course of rivers, cause the rise and fall of nations. But money soon proved to be a capricious god. As I write these words, it seems that the increasingly frantic rituals that the financial priesthood uses to placate the god Money are in vain. Like the clergy of a dying religion, they exhort their followers to greater sacrifices while blaming their misfortunes either on sin (greedy bankers, irresponsible consumers) or on the mysterious whims of God (the financial markets). But some are already blaming the priests themselves.

via Sacred Economics: Introduction | Reality Sandwich.

Domesday Reloaded

Really enjoying browsing the BBC’s Domesday Reloaded

25 years ago, the BBC published the Domesday Project. The project was probably the most ambitious attempt ever to capture the essence of life in the United Kingdom. Over a million people contributed to this digital snapshot of the country.

People were asked to record what they thought would be of interest in another 1000 years.

The original data was stored and released on laser-disc!

Here’s a gem from the Portsmouth entry:


After assembly we go to
Environmental Studies, which is my
favourite subject. At the end of the
lesson I go out to play,which lasts
for 20 minutes. We do Environmental
Maths until lunchtime at 12.00. Then
we do some work on the Domesday
Whilst I’m at school my mum goes
to work at the Hyperstore,so I have to
let myself in with a key, then I take
my dog out for a walk. When my mum
comes home I have my tea and go out to
play tennis. I come in at about 7.30pm
and get ready for bed. Then I have a
choice of three things:
a)Watch T.V.
b)Play a game on my computer (like
c)Watch a video or tape something.
Then I start a new day.