Thursday, April 23, 2015

Earth Day: 22 Ways to Think about the Climate-Change Debate

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Reasonable people can disagree about the nature and extent of climate change. But no one should sally forth into this hostile territory without reason and reflection.

“Some scientists make ‘period, end of story’ claims,” writes biologist and naturalist Daniel Botkin in the Wall Street Journal, “that human-induced global warming definitely, absolutely either is or isn’t happening.”

These scientists, as well as the network of activists and cronies their science supports, I will refer to as the Climate Orthodoxy. These are the folks who urge, generally, that (a) global warming is occurring, (b) it is almost entirely man-made, and (c) it is occurring at a rate and severity that makes it an impending planetary emergency requiring political action. A Climate Agnostic questions at least one of those premises.

Trying to point out the problems of the Climate Orthodoxy to its adherents is like trying to talk the Archbishop of Canterbury into questioning the existence of God. In that green temple, many climatologists and climate activists have become one in the same: fueled both by government grants and zealous fervor.

Room for debate

But the debate must go on, even as the atmosphere for dialogue gets increasingly polluted. The sacralization of climate is being used as a great loophole in the rule of law, an apology for bad science (and even worse economics), and an excuse to do anything and everything to have and keep power.
Those with a reasoned agnosticism about the claims of the Climate Orthodoxy will find themselves in debate. It’s April 22nd — Earth Day. So I want to offer 22 ways to think about the climate-change debate. I hope these points will give those willing to question man-made climate change some aid and comfort.

1. Consider the whole enchilada
First, let’s zoom out a few orders of magnitude to look at the Climate Orthodoxy as a series of dots that must be connected, or better, a series of premises that must be accepted in their totality.
  • The earth is warming.
  • The earth is warming primarily due to the influence of human beings engaged in production and energy use.
  • Scientists are able to limn most of the important phenomena associated with a warming climate, disentangling the human from the natural influence, extending backward well into the past.
  • Scientists are able then to simulate most of the phenomena associated with a warming earth and make reasonable predictions, within the range of a degree or two, into the future about 100 years.
  • Other kinds of scientists are able to repackage this information and make certain kinds of global predictions about the dangers a couple of degrees will make over that hundred years.
  • Economists are able to repackage those predictions and make yet further predictions about the economic costs and benefits that accompany those global predictions.
  • Other economists then make further predictions based on what the world might be like if the first set of economists is right in its predictions (which were based on the other scientists’ predictions, and so on) — and then they propose what the world might look like if certain policies were implemented.
  • Policymakers are able to take those economists’ predictions and set policies that will ensure what is best for the people and the planet on net.
  • Those policies are implemented in such a way that they work. They have global unanimity, no defections, no corruption, and a lessoning of carbon-dioxide output that has a real effect on the rate of climate change — enough to pull the world out of danger.
  • Those policies are worth the costs they will impose on the peoples of the world, especially the poorest.
That is a lot to swallow. And yet, it appears that the Climate Orthodoxy requires we accept all of it. Otherwise, why would the Intergovernmental Panel on Climate Change (IPCC) publish a document called “Summary for Policymakers”?

2. Models are not evidence

The problem with models is that they are not reality. Whenever we try to model complex systems like the climate, we’re only getting a simulacrum of a system, designed to represent projected scenarios. So when a climatologist presents a model as evidence, he is playing a kind of game. He wants you to think, by dint of computer wizardry, that he has drawn for you a picture of the world as it is. But he hasn’t. And if observation of surface temperatures over the last 18 years has shown one thing, it’s that climate models have been inadequate tools for forecasting complex natural phenomena.

3. Forecast is not observation 

In the first IPCC assessment of 1992, the authors wrote, “Scenarios are not predictions of the future and should not be used as such.” Whether one views the models as predictions or as scenarios, the evidence is barely within the most conservative of these in the most recent assessment, which is essentially designed to hide good news.

When one attempts to forecast — that is, to tell the future — one is not engaging in observation. That is not to claim that prediction isn’t a part of the scientific enterprise; it’s simply to say that when one’s predictions (or scenarios) are off, one’s theory is suspect, and it must be modified and tested again. Any theory, and any forecast scenarios on which it’s based, have to be tested in the crucible of observation. The Climate Orthodoxy has thus far failed that test.




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