Three Takeaways, Number Two: We’ve Screwed The Pooch, Apparently

by Mike Bendzela

Debarked white ash logs showing “galleries” caused by the feeding of emerald ash borer larvae. Photo by the author.

From preface of Number One last month: Anytime is a good time to take stock of what you think you know, or what you think you have actually learned, but once you have seen two-thirds to three-quarters of your life pass, it would seem rather high time to do so. For all I know, the full measure has actually passed, as I could drop dead tomorrow while digging a grave at my summer job, so I had better hurry with this. [. . .] What would I say if, launched into the firmament and finding myself at Heaven’s Gate, St. Peter said to me, “What have you learned, sinner?” So, a few things I think I actually do know, in descending order of certitude, over the course of three articles: evolution, overshoot, determinism.

The human species likely exists in a state of ecological overshoot. The question is, how much longer can we exist in such a state? Can we prop up our behemoth of an existence for much longer?

That “apparently” in the title has to do a lot of work: I cannot actually say that I know this is true, the way I can say that evolution is true, but it sure looks that way to me (and I must thank sociologist William Catton and human ecologist Bill Rees for their work and insight).

In some ways the two ideas pull in opposite directions. The certainty of evolution is apparent in the abundance of Earth’s archives of evidence, which consists of traces of evolution’s past meanderings over a billion years, sussed out through 200 years or so of hard scientific labor. Overshoot, on the other hand, is about the weight of the present human “ecological footprint” and its bearing on an uncertain future. But they both have in common the idea of the inevitability of mass die-0ffs.

Is it possible for an issue or problem to be so large as to be invisible? I’ve already expressed how evolution by natural selection lay unseen all throughout human history until about 170 years ago, even though it is responsible for all life on the planet. Darwin states succinctly that it is the “laws existing around us” that have brought forth, well, everything. But we were blind to this for two chief reasons:

The mind cannot possibly grasp the full meaning of the term of even a million years; it cannot add up and perceive the full effects of many slight variations, accumulated during an almost infinite number of generations.

We will tend to notice the immediate effects of a condition even while being blind to it as the ultimate cause. A patient experiences chronic numbness in the legs and goes into treatment for neuropathy. Later, the patient experiences loss of vision and seeks treatment for retinopathy. There was a time when the chief cause of these signs, Type 1 diabetes, was unknown. The patient had been treating symptoms all along, not the disease.

Currently, we are obsessed with “solving” a plethora of “problems”: climate change, ocean acidification, soil erosion and loss of arable land, PFAS and microplastics contamination, resource depletion, etcetera. But these are mere symptoms of a larger, untreated disease. Read more »

Friday, November 8, 2024

Stoic Environmentalism

by Marie Snyder

I dipped my toe into Stoic Week again this year. I’ve done it before a decade ago, and even went to StoicCon once! I was hoping to find the attitude necessary to manage all this (gestures broadly at everything). I got stuck on the first day.

They start with Epictetus’s bit on figuring out what we can control and what we can’t:

Some things are under our control, while others are not under our control. Under our control are conception [the way we define things], intention [the voluntary impulse to act], desire [to get something], aversion [the desire to avoid something], and, in a word, everything that is our own doing; not under our control are our body, our property, reputation, position [or status] in society, and, in a word, everything that is not our own doing.

It’s from the Encheiridion, or handbook, which is a short read and pretty accessible. 

I get the gist of it. A lot of the time when we’re bothered by something, we can’t control what’s going on in the world, but we can control our attitude towards it. It’s only bad because we think it’s bad. The thing to do in all cases is to act virtuously because that’s all that’s within our control. Comedian Michael Connell explains the stoic attitude in an analogy about late trains. If we’re in a hurry, news of a late train is a tragedy. But if we’re stuck on the tracks, it’s fantastic! But in the face of Covid, climate change, and the many conflicts around the world, how do we shift this news to be anything but horrific? The only perception that can spin it as good seems to be genocidal in nature. 

So maybe I’m overthinking it, but I have questions about what Epictetus specifically says here.

First of all, how is desire under our control? I can’t control what desire to have or not have, but I can notice it and decide what to do with it if I have my wits about me. If I’m tired, then sometimes even my behaviour feels not remotely within my control. With practice, I think we can reduce the intensity of some desires or desensitize ourselves from aversions, but desire is pretty automatic. We desire or are repelled in an instant. Epictetus is calling on us to do that practice every day, but it only gets us so far. Even just being able to take a beat to consider the situation is a challenge when we’re overwhelmed with demands on it.  Read more »