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Commentary

19 points that undermine the claims of global warming alarmists

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From the Orange County Register. (H/T Verum Serum)

Here are a few items from a list of 19 serious problems with the evidence used to support man-made global warming alarmism:

ChinaGate – An investigation by the U.K.’s left-leaning Guardian newspaper found evidence that Chinese weather station measurements not only were seriously flawed, but couldn’t be located. “Where exactly are 42 weather monitoring stations in remote parts of rural China?” the paper asked. The paper’s investigation also couldn’t find corroboration of what Chinese scientists turned over to American scientists, leaving unanswered, “how much of the warming seen in recent decades is due to the local effects of spreading cities, rather than global warming?” The Guardian contends that researchers covered up the missing data for years.

HimalayaGate – An Indian climate official admitted in January that, as lead author of the IPCC’s Asian report, he intentionally exaggerated when claiming Himalayan glaciers would melt away by 2035 in order to prod governments into action. This fraudulent claim was not based on scientific research or peer-reviewed. Instead it was originally advanced by a researcher, since hired by a global warming research organization, who later admitted it was “speculation” lifted from a popular magazine. This political, not scientific, motivation at least got some researcher funded…

SternGate – One excuse for imposing worldwide climate crackdown has been the U.K.’s 2006 Stern Report, an economic doomsday prediction commissioned by the government. Now the U.K. Telegraph reports that quietly after publication “some of these predictions had been watered down because the scientific evidence on which they were based could not be verified.” Among original claims now deleted were that northwest Australia has had stronger typhoons in recent decades, and that southern Australia lost rainfall because of rising ocean temperatures. Exaggerated claims get headlines. Later, news reporters disclose the truth. Why is that?…

AmazonGate – The London Times exposed another shocker: the IPCC claim that global warming will wipe out rain forests was fraudulent, yet advanced as “peer-reveiwed” science. The Times said the assertion actually “was based on an unsubstantiated claim by green campaigners who had little scientific expertise,” “authored by two green activists” and lifted from a report from the World Wildlife Fund, an environmental pressure group. The “research” was based on a popular science magazine report that didn’t bother to assess rainfall. Instead, it looked at the impact of logging and burning. The original report suggested “up to 40 percent” of Brazilian rain forest was extremely sensitive to small reductions in the amount of rainfall, but the IPCC expanded that to cover the entire Amazon, the Times reported.

PeerReviewGate – The U.K. Sunday Telegraph has documented at least 16 nonpeer-reviewed reports (so far) from the advocacy group World Wildlife Fund that were used in the IPCC’s climate change bible, which calls for capping manmade greenhouse gases.

RussiaGate – Even when global warming alarmists base claims on scientific measurements, they’ve often had their finger on the scale. Russian think tank investigators evaluated thousands of documents and e-mails leaked from the East Anglia research center and concluded readings from the coldest regions of their nation had been omitted, driving average temperatures up about half a degree.

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Why is it rational to act in a self-sacrificial way on Christian theism?

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I guess everybody who reads the blog is familiar with my view that self-sacrificial moral behavior is not rationally grounded on atheism. Well, I got a great (snarky) question from a commenter (Gregory Lewis) who wanted me to explain WHY self-sacrifical morality is rational if Christian theism is true. So I wrote the stuff below to try to answer it. I’m not completely happy with it, but I tried.

Note, this is not exactly theologically correct. I do understand that salvation is by grace, and that doing good deeds is part of sanctification, not justificiation. I.e. – the good deeds do not save you, but they do affect your relationship with God, and everyone else, in the after-life.

My response

The question to be answered is why should a person act in a self-sacrificial way when it does not give them pleasure and may even result in punishment. On atheism, self-sacrifice is irrational because morality is illusory, we have no free will, and life is temporary. Your life purpose on atheism is to be as happy as possible before you die, and there is no room for self-sacrificial love just to be good. So it is not rational to sacrifice yourself for the “moral law”. There is no moral law, on atheism. That’s what I mean when I say that morality is not rational on atheism. I mean self-sacrificial morality is not rational, and it seems to me that this morality is the only kind that counts.

But here’s what is true on Christian theism:

1) the moral law is real (objective) not subjective and not arbitrary
2) humans have free will – we are not biologically determined
3) there is a real Creator/Designer who says we ought to obey the moral law
4) there is a final judgment where our free choices to obey or not are measured
5) obedience to the moral law affects the quality (not duration) of that eternal life
6) the author of the moral law loves us self-sacrificially

And what does all of this mean, on Christian Theism:

There is an objective moral standard that specifies what we (morally) ought to do on Christian theism, like self-sacrificial love. Our capacity to make a choice to accomodate that moral obligation is real, because we have consciousness and free will on Christian theism. There is a real way we ought to be, and a real capacity to choose to be that way. But sometimes being good that way sets us back, personally. Is self-sacrificial love rational when it reduces our pleasure in this life? What happens when doing the right thing results in LESS happiness in this life and maybe even LESS time to live in this life? Is self-sacrifice rational on Christianity?

Well, there are two things better than a finite amount of happiness in this life and a finite duration of this life. And that’s an infinite amount of happiness and an infinite duration of life. If we could get that by taking a little short-term pain here and now, then it would make sense for us to suffer now and get something better later, if the world really were designed that way as a matter of fact. And that’s what Christian theists believe is the case.

So, on Christian theism, self-sacrificial love is rational because it is in our own best interest to do so AND because it’s what we were designed to do. It’s the way the world is that makes it rational, and that objective reality can be investigated and sustained in a debate using the standard arguments. Self-sacrifice is rational on Christian theism because there is a state of affairs that makes it rational.

But there is more to it than just self-interest. You have to remember that Jesus’ self-sacrificial death on our behalf is a kind of call to action as well. It may be that many or even most Christians never think about rational self-interest. They think of relationships. They look around at the world and they are willing to take on the obligations of the moral law in the context of having a relationship with God. They don’t think of obeying the moral law as a way to get eternal happiness and eternal life, but as the only possible rational response to another person who sacrifices themselves to love them. It’s not just that we want eternal life, or eternal happiness. We want a relationship with that person who loves us. We have a desire to be loved in a non-temporary way. We want to know that other person as he really is. I would not call that desire self-interest.

I’m thinking of what I feel like when I ask a woman to spend time talking to me over a meal that I will pay for, and she says yes. She probably isn’t thinking that she is doing this in order to be made 100% happy with no demands on her own behavior. There is something more going on there than self-interest – she wants to have a relationship, and she is willing to make adjustments to have that relationship. Most Christians aren’t thinking that they are going to get eternal life or eternal happiness. They want to know who this God person is and they are not concerned about the fact that this person wants them to act a certain way as part of that relationship. We want the relationship. It’s rational for us to act in a way that keeps the relationship going.

Normally, to get a relationship started, I give a woman a book to read or a DVD to watch. That’s not fun for her. But it is a gift. Either she is going to want to know this person who chose her or she isn’t. Maybe she thinks I will make her happy, but that’s not why she takes that first step to follow me. She wants the relationship.

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George Will explains how Democrats favor increasing dependency on government

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Article here in the Boston Herald. (H/T Dad)

Excerpt:

For congressional Democrats, expanding dependency on government is an end in itself. They began the Obama administration by expanding the State Children’s Health Insurance Program. It was created for children of the working poor, but the expansion made millions of middle-class children eligible – some in households earning $125,000. The aim was to swell the number of people who grow up dependent on government health care.

Many Democrats favor – as Barack Obama did in 2003 – a “single-payer” health insurance system, which means universal dependency on government. The “public option” insurance proposal was to be a step toward that. So was the proposed “alternative” of making 55- to 64-year-olds eligible for Medicare. Both of these dependency multipliers will be revived.

The government used TARP funds not for their stipulated purpose of buying banks’ “toxic assets,” but to pull auto companies and other economic entities into the spreading web of dependency. Servile – because dependent – banks were pliable during the farce of Chrysler’s bankruptcy, but secured creditors resisted when settled law was disregarded. Nevertheless, those creditors received less per dollar than did an unsecured creditor, the United Auto Workers, which relishes dependency on government as an alternative to economic realism.

Democrats’ financial “reforms” may aim to reduce financial institutions to dependent appendages of the government. By reducing banks to public utilities, credit, which is the lifeblood of capitalism, could be priced and allocated by government.

Many Democrats, opposing the Supreme Court, advocate new campaign finance “reforms” that will further empower government to regulate the quantity, timing and content of speech about government. Otherwise voters will hear more such speech than government considers good for them. Such paternalism is American progressivism’s oldest tradition.

The Democrats aren’t the party of making the little guy bigger, they’re the part of making the little guy even smaller than he is right now.

Bigger government means smaller individuals

Consider this article about food stamps from the New York Times. (H/T Protein Wisdom via ECM)

Excerpt:

A decade ago, New York City officials were so reluctant to give out food stamps, they made people register one day and return the next just to get an application. The welfare commissioner said the program caused dependency and the poor were “better off” without it.

Now the city urges the needy to seek aid (in languages from Albanian to Yiddish). Neighborhood groups recruit clients at churches and grocery stores, with materials that all but proclaim a civic duty to apply — to “help New York farmers, grocers, and businesses.” [note who is missing from that list … ed.] There is even a program on Rikers Island to enroll inmates leaving the jail.

“Applying for food stamps is easier than ever,” city posters say.

[…]The drive to enroll the needy can be seen in the case of Monica Bostick-Thomas, 45, a Harlem widow who works part-time as a school crossing guard. Since her husband died three years ago, she has scraped by on an annual income of about $15,000.

But she did not seek help until she got a call from the Food Bank of New York City, one of the city’s outreach partners. Last year, she balked, doubting she qualified. This year, when the group called again, she agreed to apply. A big woman with a broad smile, Ms. Bostick-Thomas swept into the group’s office a few days later, talking up her daughters’ college degrees and bemoaning the cost of oxtail meat.

“I’m not saying I go hungry,” Ms. Bostick-Thomas said. “But I can’t always eat what I want.”

It is not good for people to depend on the government. It turns adults into children. People need to live with the results of their own decisions and not expect to be bailed out by their neighbors. For those of us who are concerned about poverty, we should solve the problem ourselves by private charity. Just taking an interest in your neighbor is a good thing.