Posts Tagged ‘complexity’

Energy and Economy

May 16, 2019

Another attempt to theorise what seems to be both obvious and undertheorized…. This material is very basic and possibly wrong.

As I have argued elsewhere economies require the transformation of materials and energy, together with exchange from one person to another. The more energy that is available, through technologies of energy production, the more that can be done by those with access to that energy.

Energy production can mark military security, as it allows action at a distance, rapid manufacture of complicated weaponry and so on (assuming access to the materials etc). Most States take action to ensure they have excess energy and can defend themselves, or extend their range of attack, as well as extend the influence and power of their nation’s businesses.

All energy on Earth largely originates in two sources:
as ‘Interspatial energy‘,
or as ‘Planetary Energy

Interspatial Energy (IE) comes primarily from the Sun as electromagnetic energies, light and heat. There are also gravitational tides from the Moon, which affect planetary weather and water movements – this is energetically important. The consequences for the Planetary system of IE is huge, but the return effects of Planetary systems on IE is, so far, negligible.

Planetary Energy can come from weather, the water cycle, winds, tides and so on, which result from interaction between the Planetary system and Interspatial Energy. Other sources of Planetary energy, include Geothermal energy, fire, the interactive properties of materials, and potential nuclear energy. I want to summarise all this with the term ‘Planetary Energy and Materials’ (PEM). PEM largely depends on the existence of IE. This is an example of the laws of thermodynamics in action. Without continual energy input from an external source, the Earth system will run down. It would not have much available energy, and there is little likelihood of life evolving into anything particularly complex (not completely zero chance, we have hope for the moons of Saturn, but little chance).

The PEM leads to Planetary Ecological Cycles (PEC), which are complex living systems in which everything interacts with everything else, sometimes directly, sometimes indirectly.

Complex systems have numerous properties in general. Some of the important ones, are

  • that they are in flux and evolve
  • they can reach temporary equilibrium states
  • they are subject to accident, and rapid change at tipping points and
  • they are (humanly) unpredictable in specific (we might be able to predict trends and general events, but not specific events).
  • Eventually, the living system covers the planet, becoming planet wide, and we have something approximating the Gaia idea. PEC and PEM are linked. PEC depends on both PEM and IE, and can affect PEM on some occasions – as when early life changed the chemical composition of the atmosphere.

    PEC provides us with coal, natural gas and oil from the long time decay and death of plants and animals. These materials are all stores of ‘Carbon’ in various forms, as that is one of the major materials of Earthly life. When burnt, or released into the atmosphere, they release stored material which forms Greenhouse gases, and effects the functioning of the PEC.

    Eventually we end up with humans and human organisation. Human organisation involves technologies, relations of power, relations of kinship, relations of labour, relations of knowledge and so on (all of which we often lump together and call ‘culture‘), which make use of, and are influenced by, PEC and PEM. We will call this level the Social Economy (SE), it depends upon the workings of all ‘previous’ stages, and can influence the workings of those stages.

    In ‘simpler’ economies the main energy source is human labour, powered by available food and water, and perhaps fire which primarily makes more potential food edible and safe, drives away dangerous animals, allows deliberate or accidental changes in ecology and may allow some processing of minerals (copper, bronze, iron etc), which then have unexpected consequences for human lives. The use and harnessing of animals also boosts energy availability, which affects the possible scale of agriculture, population density, warfare and so on. The more organised the labour the more energy is available. However, slave (or indentured) labour appears to have been the energy basis of many large scale societies prior to widespread use fossil fuels. People also use technology to tap the power of geography and weather with river power (water wheels) and wind power (sails and windmills). This again adds to possible production, and people work to use the technology when the power is available.

    Then we get the use of fossil fuels and technology to generate steam power, mechanical motion and electricity. Finally we get nuclear energy and renewable power – all stages build on the complexities of earlier stages, and multiple paths are available, both taken and not taken – for example, many nations have not used nuclear energy. Each stage in this development comes with different forms of social and work organisation, and relationship to environment (including the capacity to damage it).

    The more available energy becomes, the more people can do, the wider and more integrated their organisations can become, the quicker, longer and more voluminous trade routes can become, the more separated in space the relationships that can be built, the faster armies can move and damage be delivered, and the greater the distinction in class that becomes possible: those that own or control vs those who labour, or are controlled. With plenty of cheap energy it is possible to develop mass consumption societies, with large numbers of goods.

    The State, where it exists, is part of the social economy, and often promotes and protects energy systems for the obvious reasons of building trade and production that is beneficial for it and its ruling factions, and to extend military security and aggression (often to increase easy access to raw materials and energy). The State also exists to protect unequal divisions of wealth internally. The State has tended to provide slaves, protect relations of slavery (along with other forms of property), promoted navies, wind power, river power, and subsidised coal and oil production and infrastructure, and also has often supported nuclear energy because of its costs and risks. Eventually, these subsidies and supports become familiar and invisible, and support for new energy sources (not managed or owned and controlled by the same people) can become a political issue. For example the IMF advises us that fossil fuel subsidies globally amount to US$5.2 trillion or 6.5% of global GDP. This is far more than given to renewable energy generations. The subsidies include estimations for the damage from pollution, which is both a silent subsidy, and an approval of the pollution as it is not penalized.

    As proposed, initially organisation of human labour and food (energy) availability, together with a set of relationship to the environment determined what could be done and what could be produced. This is the domain in which the labour theory of value is almost correct, given the addition of cultural and religious values. Relations of power are also important in influencing value, but I shall discuss all of these factors elsewhere.

    Labour is simply one form of energy generation. As economies get more complex, other forms of interconnection and energy generation are added, together with issues of supply, demand, control and power. Also it is quite clear that with easily available energy people may produce more of an item than there is a market for, and it does not really matter how much labour/energy goes into the item, it can still not bring a return on a cash/commodity market. So exchange value is not directly equivalent to labour or other energy expenditure.

    One important concept for consideration of energy in the economy is ‘Energy return on energy investment’ (EREI). I prefer the phrase ‘Energy return on energy input,’ (same initials) as it avoids using financial terms with very specific meanings. This idea refers to the ratio of the amount of energy you have to input into a technical system, when compared to the amount you get out. The higher the ratio, (or the more energy is emitted per unit of energy input), then the more easily available energy there is. If the energy input is continually higher than the energy output, the system is likely to eventually grind to a halt.

    EREI is also dependent on organisation, or the direction, of energy expenditure. Uncontrolled energy expenditure is not the same as energy availability, just as the directed energy expenditure in a nuclear reactor is different to the energy expended in nuclear bomb. Energy availability may also be directed towards particular social groups; aluminium factories amy get supported by higher prices for other people; those who can afford energy may get more of it, and so on. There is, inevitably, a social component, and restrictions, to energy availability.

    Fossil Fuels radically changed social EREIs. Fossil Fuels have been easy to extract, relatively easy to transport and process, and emit huge amounts of easily deployable energy in return. This availability has allowed transport of food from distant locations, world trade, world empires, world war, mass manufacturing, industrialisation, mass electrical technology and mass computing. It has allowed technology to become incredibly complicated and small. All of these procedures require, and use, cheap and easily obtainable energy – they also require a large and complicated back drop of production and skills – so technology is enmeshed in complex systems. Cheap easy energy has increased the possibilities of general prosperity, especially when coupled with organised labour.

    It might also be the case, that the more freely energy became available, the more extraction can shift into destructive modes, as it becomes relatively easy to destroy ecologies (especially distant ecologies), transport the extracted materials anywhere, and to protect oneself as destroyer (temporarily) through more technology and energy expenditure.

    Human energy and technology use can, fairly clearly, have consequences for the PEC, and thus affect human life.

    In some cases, of long residence, it can appear that human life styles are ecologically harmonious, or even determined by ecologies. In these cases, the interactive system as a whole generates an implicit knowledge of how to survive, which may not be explicitly known by anyone. Such local harmonious systems are hard to replicate or transport elsewhere. They may also only be harmonious until external forces disrupt the system, or the success of particular internal forces generates tipping points.

    Finally we get into the recognition of waste and pollution which we have discussed in other posts. Briefly, ‘waste‘ is defined as the by-products of production and consumption, which can (in relatively brief time) by reprocessed by the economy or the PEC. ‘Pollution‘ is defined as the by-products of production and consumption which cannot be processed by the economy or the PEC, and which has the capacity to disrupt or poison those processes. The more destructive the extraction processes, the less able ecologies are able to process waste and that waste becomes pollution. Pollution is often distributed according to relations of power, and dumped upon poorer or less powerful people, and poorer less visible places. Pollution eventually feeds back into the complexity of the PEM and PEC and affects a society’s ability to survive – at the least it generates changes in the Social Economy.

    The problem we face is that pollution is changing the PEC to such a degree that the civilisation we participate in could fall apart in many ways. This is not that unusual. Previous civilisations have destroyed their ecologies by determined accident. In our case one of the prime dangers is the pollution from fossil fuels.

    The same processes which give us a huge EREI and hence cheap, plentiful energy, will cause massively turbulent weather, storms, droughts, flooding, sea water rise and so on.

    These are severe problems for us. It will be hard to tackle these problems if the EREI goes down, which it seems to be, and the problems will also increase if we continue with fossil fuels to try and keep the EREI up.

    Oil and gas are no longer as easy to find and extract as they were, hence the use of tar sands and fracking. Their EREI is declining. Quite a lot of people, who claim to be experts, argue that rates of discovery of new oil and gas fields has declined since the early seventies. Some consider that no new massive oil fields are likely to be discovered in the future. Desperate attempts to keep going, may mean that oil companies are becoming overburdened with debt, which they will never be able to repay from profitable discoveries. Lack of oil will affect supply chains which largely depend on it for transport. Coal is now gained by open cut and other explosive techniques which are far more destructive of the environment and poisoning of nearby people. Any increased efficiency of use of fossil fuels is likely to require a fair amount of energy expenditure to implement, and may not be economic. Renewable technologies require far more energy input for their energy output than fossil fuel energy, at least at the beginning of their lives.

    So far, the amount of coal and gas fueled energy is increasing at similar rates as solar and wind, increasing emissions.

    There is a further economic theory which is of use here; the Jevons Paradox. This is disputed, and not everyone accepts it. Some of the rejection seems to stem from the recognition that, if correct, it has unpleasant consequences.

    The Jevons paradox is basically that “The more, available, efficient or cheaper the energy, the more it will be used.” This implies that energy efficiency can result in greater consumption of fuel, rather than less consumption, and hence greater emissions. It is also in the interests of corporations who sell energy, to boost sales of energy, rather than to have unused energy on hand, so there are a few social drivers operating here, few of which favour reduction of pollution.

    One consequence of the above, is that new renewable energy may not displace fossil fuel energy. Energy use may merely go up, as new renewable energy adds to energy availability, and is accompanied by even more Fossil Fuel burning – which seems to be what we are currently observing. India and China are building huge amounts of both renewable and fossil fuel power, and organisations may cut fossil fuel use at home and encourage it elsewhere in the world, where there are fewer controls. Renewable energy technology also requires energy input, for extraction, production and transport and this has been provided by fossil fuels. This increases Greenhouse gases. If fossil fuels remain stable, then building renewables at the rate required lowers energy available to run the rest of society. Any decline of the availability of fossil fuels, (due to shortage or phase out) may also mean that we cannot build renewables with the speed and financial return required to keep civilization going.

    If we succeed and the percentage of renewables relative to fossil fuel increases then the amounts of cheaply available energy will sink, and the world will head for ‘degrowth’ and disconnection, whether voluntary or involuntary.

    Involuntary degrowth could be disastrous. If emissions are to be reduced that will take legislation and regulation and a likely cut in living standards and the cut back of world trade, which may be culturally hard to accept. At the moment, working to satisfy consumption urges, drives the system. It is unlikely that this can be maintained, and that requires cultural work and change to make acceptable – and we are not good at doing this deliberately.

    Outline for the first chapter of an unwritten book on approaches to disorder

    May 9, 2019

    Classical Chinese thought tended to treat the world as process rather than as fixed thing. Taosim, for example, constantly suggests that there are at least two orders: the flow of tao, and the order that humans create through effort. The second order can always be disrupted by the first, and by the unintended consequences of human effort.

    Humans are themselves part of this flow of the world, and human conception which feeds into action is, in many ways, a distortion of the world, as the flow is not easily broken into discrete categories, or ‘things’. Therefore, taoists suggest that right action, either ecological or political, involves learning to live and work with the flow of tao moving with constant correction, towards an ‘acceptable’ or ‘close to desired’ result. The main technique is encapsulated in the idea of wu wei, often translated as ‘action without doing’ or ‘action without exertion’. It points to a gentle action, which allows the flow of reality to manifest itself without being blocked. It is sensitive to, and accepting of, what might appear to be disorder.

    Taoist action does not have to be peaceable. Sun tzu in his Bīngfǎ (Art of War) suggests many ways of increasing disorder in the enemy, allowing their deliberations and actions to disrupt their own tao, while taking advantage of this process of disruption. Again the principle is to be guided by actions without exertion, deceive the enemy, and to take advantage of the situation as it arises.

    While Confucius seems devoted to creating a rigorous order, the book usually given the title Doctrine of the Mean strongly implies that the best the sage can do is, by constant attention, create islands of order in the flow, through attention to ritual and the right behaviour and right speech for that situation. While Confucian thought, does not completely oppose violent imposition of order, the wise leader should primarily lead by example. The leader will be emulated, and if the leader is virtuous then the populace will tend that way. Imposition of general order is not the first step, but the last.

    While it seems clear that Taoism is not suggesting the world is without order, Taoists imply that this is not a static order; it has patterns but they change, human’s cannot conceive correct order and human action easily disrupts the most powerful and stable flow. Classical Chinese thought suggests that working gently with the flow of reality with attention to the unintended consequences of our actions should be normal. It suggests that if disorder appears we are not working with the real flow of things, or we have mistaken ambitions. It implies real knowledge is tacit, rather than explicit, and comes from careful and attentive interaction with the world.

    However, this rather obvious practice and understanding is not common in the contemporary world.

    A good idea is not enough….

    April 9, 2019

    Thinking about the way that things could go wrong is useful when we start thinking ecologically in terms of systems and complexity; unsuspected connections and feedbacks, interaction of supposedly separate systems, and so on.

    Linear thinking, with understood and simple causal connections, is helpful but its not always enough. In recognizing complexity, we can recognize that ‘things’ frequently get out of control.

    So let us suppose we have a solution to a problem. This is a list to point us to what may happen, if we don’t think about it. The list is almost certainly incomplete.

    “that something is a good idea is not enough…”

  • It can be feasible, but we don’t put enough energy into it to do it in time needed or avaiable.
  • It can be feasible but it’s much harder than we think.
  • It may be feasible and succeeds, but it does not do enough.
  • It may be feasible and succeeds, but disrupts other systems we think are not connected to it
  • It can be feasible but powerful people and institutions attempt to undermine its possibility, so we have a political problem as well as an ‘engineering’ problem.
  • It can be feasible but normally non-powerful people unite against it as it disturbs them, or they have not been consulted, or they face problems you are ignoring.
  • It may be feasible, but fighting for it distracts our attention from significant problems, either to do with it, or to do with the rest of the world. (As when fighting against climate change distracts us from other ecological challenges.)
  • It could be feasible if we knew about, or involved, other factors that we currently either don’t know or think are irrelevant.
  • It could be feasible but the way we are organising it’s implementation is not helpful or destructive to its aims.
  • It can be infeasible to begin with.
  • It may not be compatible with our expectations of what it will do.
  • It can have unintended effects which make the situation worse, but we don’t know about them until its deployed.
  • It can be successful at first and then fail.
  • It can succeed.
  • Questions about ‘nature’ and geological time

    April 6, 2019

    A friend responded to the last post on nature. I understood them to be essentially making three points:

    Point one: The division between human and nature is similar to the division between body and soul, essentially ficticious.

    Point two: As Humans are natural phenomena, everything they have done is natural. So nature is damaging itself.

    Point three: Any act has unforeseen consequences and the world exists in geological time, consequently we have no hope of a political solution to climate change or ecological degradation.

    This is my attempt to deal with these issues.

    Point 1: The idea of ‘nature’ is a human construct. Like Bateson and others I prefer to think of ecologies and systems. These ideas do challenge ideas of separation, but I’d also like to suggest that the conceptual differences between ‘mind and body’ and ‘human and nature’ are different. The degrees of separation and independence are not the same.

    Firstly, there is a non-human world which has, in many senses, little to do with me. I am not it, and it is not me. It has gone on for billions of years without me. It will go on, hopefully for more billions of years, without me. Currently, humans cannot survive without the non-human, and they have emerged out of it – yet once emerged, humans are no longer just a non-reflective part of the rest of the ecology. They are never the whole of the system, and could even be thought of as having a potential to differ from the rest of the system.

    However, my body and me do not exist separately in this sense. I can only learn and act with this body. If one dies the other dies. My body is not non-human. It is what makes me human. There is no sense of independence of one side from the other, unless you believe in immortal souls – and that is probably the basis of the idea of separation. There is nothing obvious in the idea of the two being potentially separate or independent.

    This takes us to point 2.

    Point 2: This potential to be different may not be unique to humans, but there are human constructions which would not exist without humans. Just as there are destructions of ecological systems which would not happen without humans.

    It seems to me, there is a problem with dismissing the term ‘nature’ and then keeping the word ‘natural’ to apply to everything which happens on earth and take a position in which human acts and decision become irrelevant, or perfectly in keeping with the rest of the eco-systems. Without this somewhat indiscriminate application of the idea of ‘natural’, there is a sense that humans are ‘extra’ to nature, despite emerging from nature.

    Paving a forest is not ‘natural’, as in the world without humans, or human equivalents, this could not occur. Again it emerges out of an ecology, but is destructive of the ecology in a way that the ecology could not achieve without humans. Humans are special, but they are not so special they are above nature. This seems hard for people in the west to grasp. People seem to want humans to be either above nature, or just another bacteria of no real consequence.

    To restate: while humans emerge from an ecology of ecologies, the consequences of their acts and decisions can be destructive to the rest of the ecology, and they can be aware of this. In that sense they can be contra-‘natural’ or contra-ecological. This is not a purely human phenomena, other organisms have changed the world’s ecology, but those organisms do not appear to have decided to do this, and have done it slowly enough for other life forms to evolve to deal with, and take advantage of, the transformation. The change has been ecological. Again this is not saying humans will destroy the world, eventually new life will arise, but possibly human life will not survive the rapid changes we are inducing in our ecology, and I personally would find that sad.

    Point 3: While it is true that many other creatures seem intelligent or self-aware, it also seems that humans are both intelligent and self-aware to an extent which is unusual. This does not mean that humans are intelligent or self-aware without limits, but it does mean that we have a greater degree of responsibility for our actions. If a bacteria developed which ate everything in its path, then we would probably try and defeat it, but we would not hold it morally culpable. If humans destroy everything in their path then, most humans in their path would say the destroyers should, and perhaps could, have made a different decision. Indeed it appears to be the case that humans, and many creatures, can make decisions.

    Finding the right time scale on which to live and make decisions, is likely to be vitally important for life in general. Some decisions or reactions have to be made immediately if you are to survive. Some decisions reflective creatures have more time to make, and for some decisions the creatures may need to think about the time frame for the effects of that decision, whether it is hours, days, months, years, centuries and so on. Thinking either in too long time frames or too short time frames can be deleterious to effectiveness.

    Looking at making political or ethical decisions within a time frame of geological time is a good way to achieve demotivation. This is probably why many of the people who embrace climate do-nothingness, or those few non worried scientists, appear to prefer thinking in geological time frames. In terms of geological time, human lives do not matter, creatural lives do not matter, even species survival does not matter. The rocks go on. Life goes on, and it is way outside our sphere of activity.

    Nothing matters so we don’t have to make decisions, we don’t have to struggle, we don’t have to worry, we do not have to take any responsibility for any of our own actions in geological times. We can, inadvertently, just let powerful people get on with destroying life chances for everyone, for their temporary benefit – because you can be sure the rulers of the world are not thinking in geological terms. Indeed it seems a common complaint that business does not think beyond the next quarter, which is probably too short a time frame for long term social survival, and increases the risks of any climate change….

    One thing that seems to happen regularly when people discover complexity theory, is the assertion that because you cannot control everything in fine detail, you cannot influence anything, or make any decision that is wiser or better than any other. As a consequence, some people argue that complexity theory is wrong, while others argue that politics is wrong. In both cases people seem to be saying that because we cannot do everything perfectly, we can do nothing. This seems silly, and we make decisions and act in our lives all the time despite the fact that these decisions don’t always have the expected consequences. Indeed, most of us might be bored if they did.

    It then seems strange to argue that human oppression of other humans is nothing new, and that some humans suffer disastrously because of this. This again seems an abdication, a demand for perfection of complete non-oppression, or a refusal to deal with difficulty. We may not remove hierarchies completely, but that does not mean that some hierarchies are not better than others, and we should not strive for better hierarchies. It also seems odd to tie this in with geological time, as in geological time, these kinds of destructive human hierarchies are extremely new. They are probably at most 10,000 years old, which is nothing.

    As a side note, it seems to me, that the so-called hierarchies found in ecological systems are not the same as hierarchies in human systems, it is just a metaphor being taken for reality; ecological hierarchies don’t deliberately oppress in an attempt to generate their own benefit.

    Humans are capable of living without mass destruction of global ecological systems, if they learn to adapt to systems or discover how change those systems in beneficial ways, that continue in human time frames. We know this. Some complex civilisations have lasted for considerable periods of time. This means that it is possible to live with ecologies. Difficult, but possible. It is partly a matter of choosing the right frameworks.

    Making all human behavior ‘natural’ and thinking in geological time frames are probably not the right frameworks.

    Will “Nature” adapt to climate change?

    March 31, 2019

    “Nature” is facing massive ecological disruptions through pollution, poisoning, disruption of chemical cycles, deforestation, over-fishing, intensive agriculture, massive fires, and so on, as well as through climate change.

    Nature will adapt. It will change; nature always changes. Vast numbers of creatures are already going extinct or are extinct, or are moving to new places, so the evidence for massive change, happening now, is pretty high.

    However, humans probably cannot kill off the entire biosphere. Even with nuclear war, some of the planet and its life will remain. We can change Nature, perhaps impoverish nature (for a long while) but probably will not exterminate it.

    More narrowly a more useful focus is whether, with all these changes in ecology, human life will be able to continue and progress the way that it is already doing.

    The answer is probably not. Massive weather fluctuations, storms, floods, droughts, water shortages, food shortages, sea level rises, etc. will make huge challenges for human societies. We humans will probably not adapt quickly enough to maintain large scale civilisations. We probably won’t die out as a species, but that is a matter of hope – plenty of individuals will die early if we don’t adapt.

    Partly, this failure to adapt will occur, if it occurs, because powerful and wealthy people do not like change as it threatens both their power and wealth.

    Those elites benefit from, and have largely initiated, the politics and economics that are causing the problems, so it is hard for them to face the uncertainty of complete change. They can (and do) spend heaps of money convincing people that nothing is happening, that we play no role in what is happening, that there is nothing we can do, or that things will get better.

    They may well think that they can survive, and it is just us ordinary folk that will suffer. Some forms of capitalism encourage the idea that it’s every ‘man’ for themselves, so it is possible.

    Consequently, we cannot passively rely on economic or political elites to adapt societies for us. We have to participate in, and agitate for, the adaptation ourselves. And that involves admitting the possibility of change, and facing the fear, grief and other forms of distress together with others, as things pass away, and organizing with others to do something constructive. Even small changes in your personal life are a start towards this. Small changes mount up.

    We may not have enough time. But if we give up, and let the uninterested elites triumph, then we will not have enough time.

    Sea level rise and Climate change

    March 31, 2019

    We all know the threat that coastal cities will likely be inundated by rising seas. Indeed in some parts of Australia, Local Councils are apparently declaring that some low lying residential areas are to be abandoned. Residents are, I’m told, even being forbidden from raising their houses higher or otherwise attempting to protect them. This is, in my opinion, crazy. It seems to be a way of trying to pretend that we should not act, or that everything will be ok.

    Other people point out that certain cities, such as New Orleans, or even countries such as Holland, are already beneath sea level, and its all ok. Of course in New Orleans this was one reason why Katrina was so disastrous. However, when things, like being beneath sea level are normal, and have been normal for a long time, they can be generally be dealt with, no question. Levee and dyke walls already exist and perhaps it will be feasible to expand them to cope with the extra pressure of more water.

    Some problems here stem from the nature of the cities themselves. Some cities are built on relatively porous rock, or even on sand (think of the Queensland Gold Coast) and, in that case, waters may flow under levy walls, and rise up to sea level. New sea walls are also likely to have to extend either for large distances inland or along the coast and change the coastal ecology and erosion patterns – although those will also be changed by climate change. Relatively close to the surface water tables could also be contaminated. It is complicated.

    Other people can argue that the current rate of sea level rise is so slow that we have nothing to worry about at all. For example we can quote the Royal society, the “best estimates of the global-average rise over the last two decades centred on 3.2 mm per year (0.12 inches per year).” At this rate it would take over 600 years to get a rise of 2 metres. We could probably deal with this quite easily.

    However, there are lots of problems with accurate prediction of such things as sea level rise.

    The first is that the rate of rise is not going to be linear. The more land ice melts, the less radiation reflected into space and the more land ice will melt. The more greenhouse gases we keep emitting then the faster the melting will happen, and if we reach the tipping points at which methane starts rising from the deep ocean and the tundras, then it could start happening very rapidly.

    People keep talking as if climate change and its problems expressed a nice gentle and smooth process, but it is not going to be that way. It is turbulent and chaotic. The climate system is what is known as “complex”, and turbulent change, once it is thrown out of equilibrium, is its nature. It will be hard to deal with, once things really start shifting, and they could shift rapidly.

    That is why we need to act now while the situation is not too bad. That is why we keep being told that we have to reach greenhouse gas targets by 2030, and that it is better to come in even lower. If we don’t reach those targets then the probability of great turbulence is very high.

    Anyone who tells you there is nothing to worry about, is assuming that they can predict a nice transition or control that transition. This position is extremely unlikely.

    It is best to agitate for action to reduce greenhouse gas emissions and reduce the possibility of chaos, now.

    Complexity and social life again

    January 5, 2019

    Another attempt to summarise the relations between complexity theory and social life.

    i. Complex systems are nearly always in flux and prone to changes. They can be in dynamic equilibrium (although not in stasis), but are not necessarily so. They are subject to accident, either external or internal. Modes of analysis which work at one time may not at another, because of subtle differences in the system, there is always some ongoing variation.

    ii. Complex systems can be ‘maladaptive’ as well as adaptive and their adaptation need not be beneficial for humans.

    iii. Complex systems interact and have fuzzy boundaries. Social, political, economic, technical and environmental processes are frequently isolated from each other for analytical purposes, but in reality they often interact. These systems do not need to interact harmoniously. For example, the economic system can disrupt the ecological system (which in turn disrupts the economic system), the technical system can change economics and so on.

    iv. Systems (particularly biological ones) can seem complex all the way down. For example, humans are colonies of creatures both at the cellular level and in the amount of non-genetically related life that lives in them, and soils can differ in creatural content (micro-ecologies) over quite small distances.

    v. Complex systems and their subsystems are unpredictable in specific. As they interact with other systems they are always being affected by apparent ‘externalities’ as well as internal complications and variations. Assuming no major change of equilibrium, trends may sometimes be predicted. For example, we can predict that global warming will produce wilder weather, but we cannot predict uniform heat increases everywhere, and we cannot predict the weather in a particular place in exactly three years’ time.

    vi. Small changes can make big differences in system behaviour; as with relatively small changes of temperature. Complex systems can be disrupted by the accumulation of stress which produces ‘tipping points’, after which the system may make an irreversible change into a new form of dynamic equilibrium with only marginal connections to previous states. Tipping points may not always be perceptible beforehand. Changes of system state may also be relatively quick, and if the pressures continue, more changes can follow – this is not necessarily a transition between two stable states (start and end). This possibility of rapid system change increases general unpredictability.

    vii. In complex systems, all human (and other) acts/events have the possibility of being followed by unpredictable, disruptive and disorderly-appearing consequences, no matter how good we think the act. In complex systems, it may also be hard to tell which, of all the events that chronologically succeed the human acts, result from those acts. We are not always able to control the results of even a simple interaction between two people.

    viii. Technologies may be implemented or designed to increase control or extend a group’s power. As the technologies tend to add or change links between parts of the system, and change relative influence, the results of the technology may be disruptive in all kinds of spheres. At least they may have unintended results and open up unimagined courses of action – as when the automobile changed the patterns of people lives, their accident patterns and the layout of cities.

    ix. Unpredictability of specific events, implies that both politics, trading and implementing new technologies, are ‘arts’ involving uncertainty and unintended consequences. This seems more realistic than most views of economics and social action in which uncertainty and unintended consequences are seen as secondary. There is no correct program as such, only a feeling towards a useful direction.

    x. Complexity means that analysis/perception of the system (even the perceived borders of the system) will always vary given a person’s position in that system. Therefore there is rarely much unity as to how the systems work, what should be done or a good guides to political action.

    xi. Partial and incomplete understanding is normal. With no complete understanding, politics (and planning) is an art of attention to what is happening, together with an ability to try out actions and change them as feedback emerges.

    xii. Markets do not give out or represent perfect information, partly because markets are not bounded, but because distortion of information and production of misinformation is a normal political/persuasive tool of marketing and profit and an integral part of capitalist markets and politics, not an aberration.

    xiii. Some highly important complex systems can excluded from consideration by, or become invisible to, members of other systems, because of a history of power relations.
    For example, environments are largely invisible in classical economics, as sacrificing ecologies has so far made money, with the costs of that sacrifice not counting to the companies involved, even if it counts to the other people and beings living in that ecology. If profit is the ultimate value (or trait of survival) and profit is cut by environmental care, then there is always an incentive not to care, to distort information about that lack of care, or suppress those who do care. Environmental destruction is boosted because environment cannot be valued in the neoclassical frameworks which have grown around this despoilation (other than in an arbitrary, gameable, monetary sense). However, on a finite planet, economics is eventually disrupted by an environmental destruction which cannot be left behind. Environment or natural ecologies are not subordinate to economics. Economies are part of ecologies.
    Political decisions and systems affect economics and vice versa, but this is frequently denied. Politics forms the context of economic acts and the rewards available, and economic actors compete within the State for market influence and suppression of other actors, as much as they compete in the market. Unequal wealth allows more political distortion of markets. There is no one set of politics in play at any one time. On the other hand economics forms the context of politics can limit what is possible within the systems.

    xiv. As complex systems flux, decisions and procedures which work well in one series of situations are not necessarily very good in another, or if they are applied more rigorously than previously. They can be ‘extended’ to systems or subsystems where they are inappropriate, or ‘intensified’ so that they become disruptive. Systems tend to produce self-disruptive results as their order is intensified.

    xv. Sustainability, in the sense of preserving a system in a particular state without change, may be impossible, but systems can be maintained in better or worse states for humans.

    xvi. As flux is normal, the results of policies and acts are unpredictable and unclear, and views of the systems partial, politics is always argumentative.

    xvii. Humans have complex needs that depend on the systems they participate in. Utility arises within fluxing systems (cultural, technical, power relations), it is not priori, or ‘natural.’ Consequently value is never fixed. For example, what the powerful do, is nearly always considered to be of greater utility and value than what less powerful people do (and this may change as power relations change). Various materials may only have value if the technical, or other, systems require them, etc.

    xviii. Humans also have non-economic needs, such as a sense of, or relationship to, the place/ecology they live within, health, companionship, trust, stories and so on. Welfare cannot be completely accounted for by money and goods.

    xix. Money may not reflect all human needs, and attempting to reduce needs to money may disrupt awareness of what people need.

    xx. Money has utility and is complex like other utilities, becoming a commodity of variable worth, on the market. Putting a monetary value on one’s child’s life, for example, is difficult. Limiting ideas of welfare to what can be bought and what it is bought with, automatically produces bad conditions for poorer people and disrupts the economy.

    xxi. In the production of ‘goods,’ economies produce waste and potential harms. If the byproducts of production cannot be processed by the ecology it is dumped in, or the waste is poisonous to humans or other creatures and plants then it can be called ‘pollution’.

    xxii. The question arises: ‘is it possible to have an economy without pollution? The distribution of waste and harm, might be as fundamental to political economy as production, exchange or distribution. Waste is dumped on those who lose power battles, or who have already been despoiled. Pollution requires particular relations of power, responsibility and allocation.

    xxiii. What is defined as private property, or public waste, can appear to depend on power relations. This power can be expressed as, issued regulations, the use or threat of violence to exclude others, or exclude other items, from being valued, and the ways of determining and enforcing who or what can be sacrificed for ‘success’ (as well as what counts as success). What counts as commons, also depends on power and defense against appropriation.

    xxiv. ‘Development’ is often seen in terms of increasing total levels of wealth and military security, with some people being marginalised and sacrificed for that aim. It is another example of the interaction of politics and economy. As development is emulative and competitive, it often aims to emulate the prosperity of capitalism.

    xxv. Development can often produce destruction, when wedded to fixed procedures, as when it is seen as tied to coal power. Then it creates coal power interests who fight to stop other forms of power and spread coal elsewhere.

    CO2 and non-linear systems

    December 19, 2018

    The amount of CO2 in the air has dramatic effects out of all proportion to the amount of the gas in the air or in proportion to the amount emitted by humans. It produces a non-linear effect.

    Concentrations of CO2 have been much greater than they are now, in times when there were no humans around. Nobody is arguing that the world would end with much higher CO2 levels, just that relative climate stability would end, as the climate system shifts into new patterns, and human civilization would be extremely likely to suffer significant disruption and possibly destruction depending on how bad it gets.

    As far as we can tell for the last half million years or so CO2 levels have remained between 180 and 300 parts per million (again, that’s pretty low compared to some other geological periods). In the last 100 years or so, this has risen to about to 410 parts per million (people were hoping the rise would stop at 350 parts per million, but it hasn’t).

    There is no indication that this increase in CO2 concentration is slowing. That is a pretty rapid and significant change and most of it seems to have come from human emissions. The theory of greenhouse gases which has been around for well over 100 years would lead us to expect a rise in global average temperatures as a result, and this is happening – and it is happening pretty much as predicted (although a bit higher and more rapid than some official predictions).

    Again it needs to be said that the average temperature rises are relatively small, but these small rises appear to be disrupting climate stability already. What seems small to us can have large effects on the system as a whole.

    Now natural emissions of CO2 are huge – figures usually suggest around 800 giga tonnes per year. Natural ‘carbon sinks’ and conversion processes handle these emissions quite well. Human emissions are much, much, less than that, even now about 30 giga tonnes per year but increasing.

    You might think its a matter of common sense that this little overshoot would not make that much of a difference, but we are not dealing with a simple linear system here. Small changes (in CO2 levels and temperature) can make large differences, due to the way feedback loops work and trigger, or disrupt, other systems.

    For some while these emissions made little difference because natural carbon sinks could deal with the extra burdens – these sinks produced the well known pause in the rate of increase of average temperature (not a decrease in temperature or even a stabilizing of temperature, but a decrease in acceleration of temperature increase). These now seem to have been used up. The more we destroy the ecology and engage in deforestation etc. then the worse the accumulation gets and the higher the temperature increases. The rapidity of the change together with environmental destruction renders natural evolutionary or adaptational processes irrelevant – natural sinks do not appear to be able to handle the increase any more.

    The more that the average temperature increases, the more that some natural sinks will start releasing CO2, methane and other greenhouse gases. For example the Russian Steppes might already be releasing previously frozen methane for more green house emissions.

    This makes the situation even worse; it compounds the problems and shifts them into a whole other realm. We have to stop temperature increases now, if we don’t want extreme weather events to become more and more common, and remediation to become more difficult than it already is. Also as you probably know, land ice is melting and glaciers are disappearing and this will also likely lead to temperature increases and to rising sea levels. Neither of which is good for coastal cities or for human water supplies.

    So if we continue with our current patterns of CO2 emissions we are heading for likely catastrophe – we are certainly not heading for good times.

    This whole process is difficult to predict in its entirety, because of the way local conditions act with global conditions. For example, higher average temperatures could disrupt the patterns of the Gulf Stream which has kept the UK relatively warm. If the Gulf stream moves southward, then parts of Europe could heat up while the UK’s average temperature lowers. Whatever, happens the weather will change and probably change violently. If we do not stabilize CO2 emissions then the system fluctuations will get wilder, as it is subject to greater stress.

    We need to stop CO2 emissions as quickly as possible, and start protecting the rest of the environment to allow its resilience to function. So we have to stop massive deforestation and other forms of pollution as well as stop CO2 emissions.

    Human CO2 emissions largely come from burning fossil fuels, some forms of agriculture, and with some from building (concrete use). For some reason official figures for fossil fuel emissions often split the burning into electricity production, transport, industry, domestic and so on, but they all have the same cause.

    We can pretty much end coal fired power for electricity now if we put money into it and impose regulations bringing coal burning to an end. We are helped in this as building new coal fired power stations is becoming more expensive than renewables, even with all the subsidies that fossil fuel mining and power receives. Ending coal burning won’t necessarily be pretty, but it can be done. Coal is poisonous during the mining and during the burning, and devastates fertile land during mining, so its a good thing on the whole. Petrol/oil burning may be a bit more difficult. We need an excess of renewable power and storage to allow transport to work like it does now. Possibly generating hydrogen from water is one way around that, but we need heaps of excess renewables to do that and that may then come up against material limits. Changing agriculture will be more difficult still, but people are claiming low emissions concrete is becoming available (I’m not sure).

    However, there is a problem, even if we could stop tomorrow. The natural carbon sinks are over-stretched and unlikely to recover quickly. They will not remove the “excess” CO2 from the atmosphere quickly enough to prevent already dangerous average temperature increases. We may need to research Carbon dioxide removal techniques as well. These are being developed, but more money for research is needed, and we need to find some way to dispose of the extracted CO2, so it is not returned to the atmosphere in a couple of years. This is a massive technical problem, which is not really close to being solved (that is a matter of argument, but that is my opinion). Hopefully the problem can be solved.

    We need to cut back emissions quickly. We will then almost certainly need to develop an extraction technology. If we can’t do either of these, then we face truly massive disruption: more extreme weather, flooding, city destruction, people movements, food shortages, and warfare.

    Complexity again

    November 27, 2018

    Another summary

    A complex system is a system in which ‘participants’ and their contexts are either modified by other participants and events in the system or self-modify in response to those participants and events. All living ecologies are complex systems, including social systems. Complexity has several important, and routine, implications including:

  • Complex systems are dynamic and fluxing, producing patterns rather than lasting structures.
  • Systems are rarely lone systems. Patterns tend to overlap having fuzzy boundaries with other systems. This can involve nesting and hierarchies, which may provide temporary limits on variation, but also makes ‘interference’ (both within the system and from ‘external’ systems) normal.
  • Actions taken will frequently produce unintended consequences. Even simple conversations may go in completely unexpected directions with lasting unintended consequences.
  • We cannot understand the world completely due to the numbers of linkages, the variety of effects and the possible changes in participants. Consequently, there will always be gaps in knowledge and expectation, which add to uncertainties and unexpectedness. We can call this unknown a social ‘unconscious’, and explore its dynamics and effects.
  • Large-scale transitions can arise from quite small events. Greater accuracy of measurement may not give greater certainty, but give completely different predictions, as actions do not always cancel each other out statistically. Similarly, statistical ‘long tails’ can have large effects.
  • While systems are unpredictable in specific, they can sometimes be predictable by trend and pattern. For example, we can predict a continuing rise in global temperature and climate turmoil if we do not change various activities, but we cannot predict weather patterns at a particular time, and our accuracy decreases the further into the future we go.
  • Despite this variability, there seem to be patterns of transition which can be used to postulate, or interpret, the type of course events may take.
  • Conservatism as a philosophy

    October 17, 2018

    Conservatism is a coherent philosophy that essentially argues we should be beware of perfectionism and radical change, and we should regard tradition favourably as it has ‘evolved’ to deal with social and political problems. Tradition provides checks and balances that we may find we desperately need even if the traditions may look silly. Rituals can provide stability and, sometimes, tacit understandings of life. Conservatism instinctively knows about social complexity, and that deliberate change can be disorderly. In Conservatism people aim to produce islands of order amidst the flux of life.

    Conservatism argues that people are not equal in everything. Different people are better at different things than others, consequently we should always listen to the advice of experts or experienced people, while being aware they may be corrupted by self-interest. We should be beware of abstract theoretical knowledge which may miss important ‘irrationalities’, and prefer the knowledge of the craftsperson with experience, whose work we can judge by its excellence. We should particularly be beware of demagogues; that is people who say anything, lie continually, and constantly shift position so as to persuade people to follow them. Demagoguery leads to tyranny, as it suffers no interior compunction to do what is right.

    This presents a mild problem because it is impossible to govern ‘practically’ without some deception as you are trying to persuade conflictual groups to work together. However, people (and leaders in particular) should in general cultivate truth as truth is the ultimate basis of understanding, morality and good governance. As humans are prone to self-deception the commitment to truth is a commitment to honour. People can have no lasting agreements without honour.

    Honour means keeping your word, and being trustworthy, especially when it is difficult. Trust is the basis of society. Without trust and the honour necessary to keep trust, everything falls apart. Virtue is often difficult and people who say we should not do the right thing, because it is difficult, should be shunned. Honour is also involved in being polite. Politeness is a ritual which indicates respect for others and oneself, and helps cement social solidarity and free discussion. One should be polite to one’s inferiors, as ‘there but for the grace of God go I’. Calling people you disagree with ‘libtards,’ screaming extermination threats at them, or lying about their policies, is neither polite nor conservative – it is demagoguery and to be shunned.

    Conservatives believe cultural heritage is important – people should be aware of the best that has been thought, written, painted and composed. Appreciation of good art and philosophy is vital to cultivation of the soul and the development of character, as are tests and challenges. Those people who are particularly good at these kind of things should be encouraged to act as exemplars for us all, as humans tend to learn by imitation. If society values the best, then people will live up to the best.

    Religion should be treated with respect, but we should be aware of the potential for religions to become extreme. Moderation is important, as it is to all virtues. The idea of God is necessary for human morality, human modesty, and the cultivation of tradition. Attending religious events also builds social solidarity, as all layers of society mix harmoniously and observe each other. If the rulers show no respect for God and tradition then ordinary people will loose it as well. It used to be said ironically that the Church of England was the Tory Party at prayer, but this should held to be entirely correct without irony.

    While power should be centered in the Government and a governmental elite (ie people with experience and knowledge), the government should not have total power, and there should be a large number of other sources of power, so that one source of power does not dominate over all the others, and the self-interest of the governmental elite is checked.

    This is the basis of Civil society, and organisations of business people, soldiers, workers, churches, ‘media’, arts and so on are vital to maintain this balance. Wealth is good, not because it enables show or power (that is to be disapproved of), but because it enables people to engage in actions, like supporting charity, the arts, philosophy, and because it provides the leisure necessary for people to cultivate excellence. However, wealth is not to be allowed to control Government, any more than should the military or the churches.

    Conservatism is an art of cultivation. It attempts to bring out the best in people, and conserve and beautify the land they live in. Progress occurs gradually and builds upon experience, not on abstraction.

    Unfortunately there are very few Conservatives any more. Most have sold out to the corporate sector who will do anything to make a buck. Corporations have little respect for tradition, art, honour, truthfulness, politeness, religion, moderation, or diversity of power. The more we cultivate corporate power, then the more we tend to destroy those things that conservatives value.

    Conservatives are trying to be good people, and that is important. And I think many people on the Right would like to be conservative, but are not served well by their parties, just as people on the Left are not served well by their parties.

    See also: Three forms of Contemporary Politics, and

    Conservatives, the Left and the Right