Global Warming: Questions That Need Distinguishing – Maverick Philosopher

I like to share posts that give examples of what I think is objective thinking. Below are some extended quotes from Maverick Philosopher about global warming that provide an example.

I am a skeptic about global warming (GW). To be precise, I am skeptical about some, not all, of the claims made by the GW activists. See below for some necessary distinctions. Skepticism is good. Doubt is the engine of inquiry and a key partner in the pursuit of truth.

A skeptic is a doubter, not a denier. To doubt or inquire or question whether such-and-such is the case is not to deny that it is the case. It is a cheap rhetorical trick of GW alarmists when they speak of GW denial and posture as if it is in the ball park of Holocaust denial. People who misuse language in this way signal that they are not interested in a serious discussion. When GW activists speak in this way they give us even more reason to be skeptical.

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I have not investigated the matter with any thoroughness, and I have no firm opinion. It is difficult to form an opinion because it is difficult to know whom to trust: reputable scientists have their ideological biases too, and if they work in universities, the leftish climate in these hotbeds of political correctness is some reason to be skeptical of anything they say. (Both puns intended.)

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Off the top of my head I think we ought to distinguish among the following questions:

1. Is global warming (GW) occurring?

2. If yes to (1), is it naturally irreversible, or is it likely to reverse itself on its own?

3. If GW is occurring, and will not reverse itself on its own, to what extent is it anthropogenic, i.e., caused by human activity, and what are the human causes?

(3) is the crucial empirical question. It is obviously distinct from (1) and (2). If there is naturally irreversible global warming, this is not to say that it is caused by human activity. It may or may not be. One has to be aware of the post hoc ergo propter hoc fallacy. Suppose there is a close correlation between global warming and man-made carbon emissions. It doesn't straightaway follow that the human activity causes the warming. But again, this is not a question that can be settled a priori; it is a question for climatologists.

4. If anthropogenic, is global warming caused by humans to a degree that warrants action, assuming that action can be taken to stop it?

5. If GW is caused by humans to an extent that it warrants action, what sorts of action would be needed to stop the warming process?

6. How much curtailment of economic growth would we be willing to accept to stop global warming? And what other effects on human beings could the anti-global warming policies be expected to have?

The first three of these six questions are empirical and are reserved for climatologists. They are very difficult questions to answer.

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Our first three questions are empirical. But the last three are not, being questions of public policy. So although the core issues are empirical, philosophers have some role to play: they can help in the formulation and clarification of the various questions; they can help with the normative questions that arise in conjunction with (4)-(5), and they can examine the cogency of the arguments given on either side. Last but not least, they can drive home the importance of being clear about the distinction between empirical and conceptual questions.

Just for the record I too am a skeptic or, to be more specific and accurate, a “luke-warmer” which means I think we humans have some impact on the global climate but nowhere near what global warming alarmists claim. It would take many pages to explain why I believe this.

Reactions to Bin Laden's Demise

Of all of the various posts I read on the Bin Laden assassination this one by the Maverick Philosopher comes closest to my reaction. While I don't agree with his introductory paragraph about God and mercy I lean towards his sentiment on how he feels about OBL's demise.

Anyone who doesn't see that capital punishment is precisely what justice demands in certain circumstances is morally obtuse. I agree with Prager on that. I also agree with his statement this morning that pacifism is "immoral" though I would withhold his "by definition." (I've got a nice post on the illicit use of 'by definition.') And of course I agree that terrorists need to be hunted down and killed. But there should be no joy at the killing of any human being no matter who he is. It would be better to feel sad that we live in a world in which such extreme measures are necessary.

The administration of justice ought to be a dispassionate affair.

I know Bin Laden's death carries symbolic weight because of his role as planner of the September 11 attacks. For that reason I'm pleased, even happy, that he met his just deserts. The best way I can describe how I reacted to this would be if the local animal control officer found a rabid dog in my neighborhood and put it to sleep. I can't say that I felt the need to dance in the streets as some chose to do. (And, like others, I noticed that those shown on TV cavorting in celebration were too young to even remember the 9/11 attacks. As one wag said, maybe they were celebrating that "their" President finally did something right. Related to this I've read several stories that the decision to attack came about due to intense pressure from military and intelligence experts who were urging the hit before OBL was warned of his impending doom. We'll probably never know if this truly was the case.)

For another interesting perspective check out Jonathan Haidt’s Why We Celebrate a Killing.

For the last 50 years, many evolutionary biologists have told us that we are little different from other primates — we’re selfish creatures, able to act altruistically only when it will benefit our kin or our future selves. But in the last few years there’s been a growing recognition that humans, far more than other primates, were shaped by natural selection acting at two different levels simultaneously. There’s the lower level at which individuals compete relentlessly with other individuals within their own groups. This competition rewards selfishness.

But there’s also a higher level at which groups compete with other groups. This competition favors groups that can best come together and act as one. Only a few species have found a way to do this. Bees, ants and termites are the best examples. Their brains and bodies are specialized for working as a team to accomplish nearly miraculous feats of cooperation like hive construction and group defense.