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Now a National Bestseller! Climate change is real but it’s not the end of the world. It is not even our most serious environmental problem. Michael Shellenberger has been fighting for a greener planet for decades. He helped save the world’s last unprotected redwoods. He co-created the predecessor to today’s Green New Deal. And he led a successful effort by climate scientists and activists to keep nuclear plants operating, preventing a spike of emissions. But in 2019, as some claimed “billions of people are going to die,” contributing to rising anxiety, including among adolescents, Shellenberger decided that, as a lifelong environmental activist, leading energy expert, and father of a teenage daughter, he needed to speak out to separate science from fiction. Despite decades of news media attention, many remain ignorant of basic facts. Carbon emissions peaked and have been declining in most developed nations for over a decade. Deaths from extreme weather, even in poor nations, declined 80 percent over the last four decades. And the risk of Earth warming to very high temperatures is increasingly unlikely thanks to slowing population growth and abundant natural gas. Curiously, the people who are the most alarmist about the problems also tend to oppose the obvious solutions. What’s really behind the rise of apocalyptic environmentalism? There are powerful financial interests. There are desires for status and power. But most of all there is a desire among supposedly secular people for transcendence. This spiritual impulse can be natural and healthy. But in preaching fear without love, and guilt without redemption, the new religion is failing to satisfy our deepest psychological and existential needs.
In recent years, the concept of “peak oil”—the moment when global oil production peaks and a train of economic, social, and political catastrophes accompany its subsequent decline—has captured the imagination of a surprisingly large number of Americans, ordinary citizens as well as scholars, and created a quiet, yet intense underground movement. In Peak Oil, Matthew Schneider-Mayerson takes readers deep inside the world of “peakists,” showing how their hopes and fears about the postcarbon future led them to prepare for the social breakdown they foresee—all of which are fervently discussed and debated via websites, online forums, videos, and novels. By exploring the worldview of peakists, and the unexpected way that the fear of peak oil and climate change transformed many members of this left-leaning group into survivalists, Schneider-Mayerson builds a larger analysis of the rise of libertarianism, the role of oil in modern life, the political impact of digital technologies, the racial and gender dynamics of post-apocalyptic fantasies, and the social organization of environmental denial.
This book analyses how the environmental movement has developed three overarching narratives that co-exist and compete within it. The first is the narrative of green progress, which has been prominent from the start in environmentalist thought and which is today expressed in the idea of sustainable development and in eco-modernism. The second is the apocalyptic narrative, which urges us to act in order to avert a future catastrophe and which rose to prominence with Rachel Carson and other classics of post-war environmentalism and experienced a renaissance with the climate activism of the 2000s. The third is the postapocalyptic narrative according to which catastrophe is already an unavoidable fact. The centrepiece of the book is its discussion of the postapocalyptic narrative, which has become influential in the recent decade, especially in the wake of the disillusionment following the failed climate summit in Copenhagen 2009. Climate change, resource exhaustion, pollution and species extinction signal that catastrophes have already become realities here and now for an enormous number of people and other lifeforms. The book probes the possibilities and limitations of the environmental movement in grappling with these issues and turning them into relevant action.
The climate change is coming. To prepare for it, we need to admit that we can’t prevent it.
Based on an interdisciplinary investigation of future visions, scenarios, and case-studies of low carbon innovation taking place across economic domains, Decarbonising Economies analyses the ways in which questions of agency, power, geography and materiality shape the conditions of possibility for a low carbon future. It explores how and why the challenge of changing our economies are variously ascribed to a lack of finance, a lack of technology, a lack of policy and a lack of public engagement, and shows how the realities constraining change are more fundamentally tied to the inertia of our existing high carbon society and limited visions for what a future low carbon world might become. Through showcasing the first seeds of innovation seeking to enable transformative change, Decarbonising Economies will also chart a course for future research and policy action towards our climate goals. This title is also available as Open Access on Cambridge Core.
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In this post-apocalyptic rollercoaster ride, philosopher Srećko Horvat invites us to explore the Apocalypse in terms of ‘revelation’ (rather than as the ‘end’ itself). He argues that the only way to prevent the end – i.e., extinction – is to engage in a close reading of various interconnected threats, such as climate crisis, the nuclear age and the ongoing pandemic. Drawing on the work of neglected philosopher Günther Anders, this book outlines a philosophical approach to deal with what Horvat, borrowing a term from climate science and giving it a theological twist, calls ‘eschatological tipping points’. These are no longer just the nuclear age or climate crisis, but their collision, conjoined with various other major threats – not only pandemics, but also the viruses of capitalism and fascism. In his investigation of the future of places such as Chernobyl, the Mediterranean and the Marshall Islands, as well as many others affected by COVID-19, Horvat contends that the ‘revelation’ appears simple and unprecedented: the alternatives are no longer socialism or barbarism – our only alternatives today are a radical reinvention of the world, or mass extinction. After the Apocalypse is an urgent call not only to mourn tomorrow’s dead today but to struggle for our future while we can.
The idea of America has always encouraged apocalyptic visions. The 'American Dream' has not only imagined the prospect of material prosperity; it has also imagined the end of the world. 'Final forecasts' constitute one of America's oldest literary genres, extending from the eschatological theology of the New England Puritans to the revolutionary discourse of the early republic, the emancipatory rhetoric of the Civil War, the anxious fantasies of the atomic age, and the doomsday digital media of today. For those studying the history of America, renditions of the apocalypse are simply unavoidable. This book brings together two dozen essays by prominent scholars that explore the meanings of apocalypse across different periods, regions, genres, registers, modes, and traditions of American literature and culture. It locates the logic and rhetoric of apocalypse at the very core of American literary history.
Environmentalism has relentlessly warned about the dire consequences of abusing and exploiting the planet's natural resources, imagining future wastelands of ecological depletion and social chaos. But it has also generated rich new ideas about how humans might live better with nature. Green Utopias explores these ideas of environmental hope in the post-war period, from the environmental crisis to the end of nature. Using a broad definition of Utopia as it exists in Western policy, theory and literature, Lisa Garforth explains how its developing entanglement with popular culture and mainstream politics has shaped successive green future visions and initiatives. In the face of apocalyptic, despairing or indifferent responses to contemporary ecological dilemmas, utopias and the utopian method seem more necessary than ever. This distinctive reading of green political thought and culture will appeal across the social sciences and humanities to all interested in why green utopias continue to matter in the cultivation of ecological values and the emergence of new forms of human and non-human well-being.
In the summer of 1980, Dave Foreman, along with four conservationist colleagues, founded the millenarian movement Earth First!. A provocative counterculture that ultimately hoped for the fall of industrial civilization, the movement emerged in response to rapid commercial development of the American wilderness. “The earth should come first” was a doctrine that championed both biocentrism (an emphasis on maintaining the earth’s full complement of species) and biocentric equality (the belief that all species are equal). Martha Lee was successful in gaining extraordinary access to information about the movement, as well as interviews with its members. While following Earth First’s development and methods, she illustrates the inherent instability and the dangers associated with all millenarian movements. This book will be of interest to environmentalists and those interested in political science and sociology.