Enlightenment Now: The Case for Reason, Science, Humanism, and Progress полностью

As globalization and technology have lifted billions out of poverty and created a global middle class, international and global inequality have decreased, at the same time that they enrich elites whose analytical, creative, or financial impact has global reach. The fortunes of the lower classes in developed countries have not improved nearly as much, but they have improved, often because their members rise into the upper classes. The improvements are enhanced by social spending, and by the falling cost and rising quality of the things people want. In some ways the world has become less equal, but in more ways the world’s people have become better off.

CHAPTER 10THE ENVIRONMENT

But is progress sustainable? A common response to the good news about our health, wealth, and sustenance is that it cannot continue. As we infest the world with our teeming numbers, guzzle the earth’s bounty heedless of its finitude, and foul our nests with pollution and waste, we are hastening an environmental day of reckoning. If overpopulation, resource depletion, and pollution don’t finish us off, then climate change will.

As in the chapter on inequality, I won’t pretend that all the trends are positive or that the problems facing us are minor. But I will present a way of thinking about these problems that differs from the lugubrious conventional wisdom and offers a constructive alternative to the radicalism or fatalism it encourages. The key idea is that environmental problems, like other problems, are solvable, given the right knowledge.

To be sure, the very idea that there are environmental problems cannot be taken for granted. From the vantage point of an individual, the Earth seems infinite, and our effects on it inconsequential. From the vantage points of science, the view is more troubling. The microscopic vantage point reveals pollutants that insidiously poison us and the species we admire and depend on; the macroscopic one reveals effects on ecosystems that may be imperceptible one action at a time but add up to tragic despoliation. Beginning in the 1960s, the environmental movement grew out of scientific knowledge (from ecology, public health, and earth and atmospheric sciences) and a Romantic reverence for nature. The movement made the health of the planet a permanent priority on humanity’s agenda, and as we shall see, it deserves credit for substantial achievements—another form of human progress.

Ironically, many voices in the traditional environmental movement refuse to acknowledge that progress, or even that human progress is a worthy aspiration. In this chapter I will present a newer conception of environmentalism which shares the goal of protecting the air and water, species, and ecosystems but is grounded in Enlightenment optimism rather than Romantic declinism.

Starting in the 1970s, the mainstream environmental movement latched onto a quasi-religious ideology, greenism, which can be found in the manifestoes of activists as diverse as Al Gore, the Unabomber, and Pope Francis.¹ Green ideology begins with an image of the Earth as a pristine ingénue which has been defiled by human rapacity. As Francis put it in his 2015 encyclical Laudato Si’ (Praise be to you), “Our common home is like a sister with whom we share our life . . . [who] now cries out to us because of the harm we have inflicted on her.” The harm, according to this narrative, has been inexorably worsening: “The earth, our home, is beginning to look more and more like an immense pile of filth.” The root cause is the Enlightenment commitment to reason, science, and progress: “Scientific and technological progress cannot be equated with the progress of humanity and history,” wrote Francis. “The way to a better future lies elsewhere,” namely in an appreciation of “the mysterious network of relations between things” and (of course) “the treasure of Christian spiritual experience.” Unless we repent our sins by degrowth, deindustrialization, and a rejection of the false gods of science, technology, and progress, humanity will face a ghastly reckoning in an environmental Judgment Day.

As with many apocalyptic movements, greenism is laced with misanthropy, including an indifference to starvation, an indulgence in ghoulish fantasies of a depopulated planet, and Nazi-like comparisons of human beings to vermin, pathogens, and cancer. For example, Paul Watson of the Sea Shepherd Conservation Society wrote, “We need to radically and intelligently reduce human populations to fewer than one billion. . . . Curing a body of cancer requires radical and invasive therapy, and therefore, curing the biosphere of the human virus will also require a radical and invasive approach.”²