Climate Change Quotes

By eating meat we share the responsibility of climate change, the destruction of our forests, and the poisoning of our air and water. The simple act of becoming a vegetarian will make a difference in the health of our planet.

Caelum non animum mutant qui trans mare currunt. (They change their sky, not their soul, who rush across the sea.)

Men argue. Nature acts.

Because I trust in the ever-changing climate of the heart. (At least, today I feel that way.) I think it is necessary to have many experiences for the sake of feeling something; for the sake of being challenged, and for the sake of being expressive, to offer something to someone else, to learn what we are capable of.

...had just apologized to me. Hell must have been experiencing some climate change.

Hope is essential to any political struggle for radical change when the overall social climate promotes disillusionment and despair.

To describe Mayumi’s demeanor towards Kiwako as frosty would be like describing an ice age as minor climate change.

I beg young people to travel. If you don’t have a passport, get one. Take a summer, get a backpack and go to Delhi, go to Saigon, go to Bangkok, go to Kenya. Have your mind blown. Eat interesting food. Dig some interesting people. Have an adventure. Be careful. Come back and you’re going to see your country differently, you’re going to see your president differently, no matter who it is. Music, culture, food, water. Your showers will become shorter. You’re going to get a sense of what globalization looks like. It’s not what Tom Friedman writes about; I’m sorry. You’re going to see that global climate change is very real. And that for some people, their day consists of walking 12 miles for four buckets of water. And so there are lessons that you can’t get out of a book that are waiting for you at the other end of that flight. A lot of people—Americans and Europeans—come back and go, ohhhhh. And the light bulb goes on.

If we want to use forests as a weapon in the fight against climate change, then we must allow them to grow old, which is exactly what large conservation groups are asking us to do.

Ethical veganism results in a profound revolution within the individual; a complete rejection of the paradigm of oppression and violence that she has been taught from childhood to accept as the natural order. It changes her life and the lives of those with whom she shares this vision of nonviolence. Ethical veganism is anything but passive; on the contrary, it is the active refusal to cooperate with injustice

Because, underneath all of this is the real truth we have been avoiding: climate change isn’t an “issue” to add to the list of things to worry about, next to health care and taxes. It is a civilizational wake-up call. A powerful message—spoken in the language of fires, floods, droughts, and extinctions—telling us that we need an entirely new economic model and a new way of sharing this planet. Telling us that we need to evolve.

Climate change is fast, much faster than it seems we have the capacity to recognize and acknowledge; but it is also long, almost longer than we can truly imagine.

They keep saying that sea levels are rising an' all this. It's nowt to do with the icebergs melting, it's because there's too many fish in it. Get rid of some of the fish and the water will drop. Simple. Basic science.

It is difficult to get a man to understand something, when his salary depends upon his not understanding it!

In my world, you don’t get to call yourself “pro-life” and be against common-sense gun control — like banning public access to the kind of semiautomatic assault rifle, designed for warfare, that was used recently in a Colorado theater. You don’t get to call yourself “pro-life” and want to shut down the Environmental Protection Agency, which ensures clean air and clean water, prevents childhood asthma, preserves biodiversity and combats climate change that could disrupt every life on the planet. You don’t get to call yourself “pro-life” and oppose programs like Head Start that provide basic education, health and nutrition for the most disadvantaged children...The term “pro-life” should be a shorthand for respect for the sanctity of life. But I will not let that label apply to people for whom sanctity for life begins at conception and ends at birth. What about the rest of life? Respect for the sanctity of life, if you believe that it begins at conception, cannot end at birth.

The cruel injustice is that even though the world’s poor are doing essentially nothing to cause climate change, they’re going to suffer the most from it.

Ignorance does not make you fireproof when the world is burning.

Our economic system and our planetary system are now at war. Or, more accurately, our economy is at war with many forms of life on earth, including human life. What the climate needs to avoid collapse is a contraction in humanity’s use of resources; what our economic model demands to avoid collapse is unfettered expansion. Only one of these sets of rules can be changed, and it’s not the laws of nature.

As time passed the political climate changed greatly.  People started to completely forget about borderlines of sexuality, instead turning their attention to the differences between humans and unicorns.

Any serious social, political, and economic change must include veganism.

Those least responsible for climate change are worst affected by it.

Even as I speak, the very last polar bear may be dying of hunger on account of climate change, on account of us. And I sure miss the polar bears. Their babies are so warm and cuddly and trusting, just like ours.

There are only two reactions to climate change: resignation or resistance. We can submit to death, or we can use the prospect of death to emphasize life.

So we are left with a stark choice: allow climate disruption to change everything about our world, or change pretty much everything about our economy to avoid that fate. But we need to be very clear: because of our decades of collective denial, no gradual, incremental options are now available to us.

Whenever I listened to his friends speak about issues like prison reform, climate change, the opioid epidemic, in the simultaneously intelligent but utterly vacuous way of people who think it's important simply to weigh in, to have an opinion, I would bristle. I would think, What is the point of all of this talk? What problems do we solve by identifying problems, circling them?

The greatest gift this generation can give future generations is a HEALTHY PLANET.

I don't want you to be hopeful, I want you to panic

We live our comfortable lives in the shadow of a disaster of our own making. That disaster is being brought about by the very things that allow us to live our comfortable lives.

One of the biggest obstacles to making a start on climate change is that it has become a cliche before it has even been understood

it is always easier to deny reality than to allow our worldview to be shattered, a fact that was as true of die-hard Stalinists at the height of the purges as it is of libertarian climate change deniers today.

It is a civilizational wake-up call. A powerful message—spoken in the language of fires, floods, droughts, and extinctions—telling us that we need an entirely new economic model and a new way of sharing this planet.

Maya Angelou observed you cant use up creativity. The more you use, the more you have. Sadly,too often creativity is smothered rather than nurtured. There has to be climate in which new ways of thinking,perceiving, questioning are encouraged.

This, without a doubt, is neoliberalism’s single most damaging legacy: the realization of its bleak vision has isolated us enough from one another that it became possible to convince us that we are not just incapable of self-preservation but fundamentally not worth saving.

Old England is an imaginary place, a landscape built from words, woodcuts, films, paintings, picturesque engravings. It is a place imagined by people, and people do not live very long or look very hard. We are very bad at scale. The things that live in the soil are too small to care about; climate change too large to imagine. We are bad at time too. We cannot remember what lived here before we did; we cannot love what is not. Nor can we imagine what will be different when we are dead. We live out our three score and ten, and tie our knots and lines only to ourselves. We take solace in pictures, and we wipe the hills of history.

Trees know when we are close by. The chemistry of their roots and the perfumes of their leaves pump out change when we're near...when you feel good after a walk in the woods, it may be that certain species are bribing you

Living democracy grows like a tree, from the bottom up.

Helping is not, as conventionally thought, a charitable act that is praiseworthy to do but not wrong to omit. It is something that everyone ought to do.

Sadness and joy aren't opposites of each other. They are each the opposite of indifference.

A great many of us engage in this kind of climate change denial. We look for a split second and then we look away. Or we look but then turn it into a joke (“more signs of the Apocalypse!”). Which is another way of looking away.

The six to eight black men were characterized as personal slaves until the mid-1950s, when the political climate changed and it was decided that instead of being slaves they were just good friends.

Not only do fossil fuel companies receive $775 billion to $1 trillion in annual global subsidies, but they pay nothing for the privilege of treating our shared atmosphere as a free waste dump—a fact that has been described by the Stern Review on the Economics of Climate Change as “the greatest market failure the world has ever seen.

NC passed law against global warming science, therefore it's not happening. So I'm ignoring Twitter's 140-character limit, so it's not happ

Books , like landscapes, leave their marks in us. (...) Certain books, though, like certain landscapes, stay with us even when we left them, changing not just our weathers but our climates.

Everything had changed suddenly--the tone, the moral climate; you didn't know what to think, whom to listen to. As if all your life you had been led by the hand like a small child and suddenly you were on your own, you had to learn to walk by yourself. There was no one around, neither family nor people whose judgment you respected. At such a time you felt the need of committing yourself to something absolute--life or truth or beauty--of being ruled by it in place of the man-made rules that had been discarded. You needed to surrender to some such ultimate purpose more fully, more unreservedly than you had ever done in the old familiar, peaceful days, in the old life that was now abolished and gone for good.

The present convergence of crises––in money, energy, education, health, water, soil, climate, politics, the environment, and more––is a birth crisis, expelling us from the old world into a new.

I don’t know. What I can say for certain is that I’m not yet ready to abandon the possibility of America—not just for the sake of future generations of Americans but for all of humankind. For I’m convinced that the pandemic we’re currently living through is both a manifestation of and a mere interruption in the relentless march toward an interconnected world, one in which peoples and cultures can’t help but collide. In that world—of global supply chains, instantaneous capital transfers, social media, transnational terrorist networks, climate change, mass migration, and ever-increasing complexity—we will learn to live together, cooperate with one another, and recognize the dignity of others, or we will perish. And so the world watches America—the only great power in history made up of people from every corner of the planet, comprising every race and faith and cultural practice—to see if our experiment in democracy can work. To see if we can do what no other nation has ever done. To see if we can actually live up to the meaning of our creed.

Slavery wasn’t a crisis for British and American elites until abolitionism turned it into one. Racial discrimination wasn’t a crisis until the civil rights movement turned it into one. Sex discrimination wasn’t a crisis until feminism turned it into one. Apartheid wasn’t a crisis until the anti-apartheid movement turned it into one.

You've no idea how long life goes on and how many, many changes it brings. Young people seem to imagine that it's over in a flash, that they do this thing, or that thing, and then die, but I can assure you they are quite wrong.

There is no way that we can predict the weather six months ahead beyond giving the seasonal average

Instead of saying that everyone – i.e. every one – is responsible for climate change, we all have to do our bit, it would be better to say that no-one is, and that’s the very problem. The cause of eco-catastrophe is an impersonal structure which, even though it is capable of producing all manner of effects, is precisely not a subject capable of exercising responsibility. The required subject – a collective subject - does not exist, yet the crisis, like all the other global crises we’re now facing, demands that it be constructed.

You realize, of course, the Omegans nearly lost this Earth. They had everything yet let it disintegrate through their rampant carelessness. Two hundred years past they possessed the rudimentary beginnings of the NET to bring them together. They called it the Internet. Yet they treated it like a toy, tribalized themselves, and thus nearly lost the planet. “Nationalist wars, self serving ideologies, competing religions . . . more significant, though not to the Omegans, was climate change itself, which mattered more than any petty dogma, but they ignored it until too late. It has ultimately determined our lives, managed now by the CORPORATE, using the only possible tools to survive. There were billions of Humans then. There is now but a fraction of that: some 300 million we know in the MEGS and, of course, the uncounted MASSes.

There are so many things that art can’t do. It can’t bring the dead back to life, it can’t mend arguments between friends, or cure AIDS, or halt the pace of climate change. All the same, it does have some extraordinary functions, some odd negotiating ability between people, including people who never meet and yet who infiltrate and enrich each other’s lives. It does have a capacity to create intimacy; it does have a way of healing wounds, and better yet of making it apparent that not all wounds need healing and not all scars are ugly.

A hundred years from now, folks will look back at this time period and think, Wow, what an incredible moment it must’ve been to be alive. Syrian refugees, human trafficking, climate change—the whole world is out there waiting to be saved. And you’ll have a grand adventure doing it, even if only in what you consider a small, locally based way. You know, you already have as a teacher.

Contrary to what I might like to think,my life is not guided by reason;it is ruled rather by the inertia of habitual motion.

A state of half-ignorance and half-indifference is a much more pervasive climate sickness than true denial or true fatalism.

Technology is a stunted thing in benign environments, it never thrived in any culture gripped by belief in natural harmony. Why invent fusion reactors if your climate is comfortable, if your food is abundant? Why build fortresses if you have no enemies? Why force change upon a world that poses no threat?

Your worst enemy is not the person in opposition to you. It is the person occupying the spot you would be fighting from and doing nothing.

What if it's all a hoax and we've created a better world for nothing?

Many people object to “wasting money in space” yet have no idea how much is actually spent on space exploration. The CSA’s budget, for instance, is less than the amount Canadians spend on Halloween candy every year, and most of it goes toward things like developing telecommunications satellites and radar systems to provide data for weather and air quality forecasts, environmental monitoring and climate change studies. Similarly, NASA’s budget is not spent in space but right here on Earth, where it’s invested in American businesses and universities, and where it also pays dividends, creating new jobs, new technologies and even whole new industries.

Social issues impact every business. Whether we're talking about womens health or education or economic equity or climate change or renewable energy... All of these things impact businesses and their ability to profit. And they all present business opportunities also. So there's a lot to consider at the intersection of business and social work. And you can't really care about business without also caring about people's well-being, so every entrepreneur should be a social entrepreneur trying to help other people live better lives in some way.

Science, however, is never conducted as a popularity contest, but instead advances through testable, reproducible, and falsifiable theories.

Denying climate change is tantamount to saying you don't believe in gravity. The science of climate change is not a belief, a religion, or a political ideology. It presents the facts that are measurable and verifiable. Just as gravity exerts its force on all of us, whether we believe in it or not, climate change is already affecting us all no matter where we were born or where we live.

Like you, I think of myself as many things, as if the thinking made it so. In the meantime, while I think - while you think, while we think - our actions and inactions create and destroy the world.

Dearie, I’m not going to speak for other people.” Megan manoeuvred her lips into a smile, but her eyes stayed cold. “Now. What else would you like to see me about?” “Do you think things will go backwards if the Rowlands push for change?” “It’s not my place to judge that, but I’ll tell you this for nothing. The Rowlands aren’t the only ones with a vested interest in everything around here. They might own it on paper, but folks make their living here, and if the Rowlands threaten that, they’ll get more than they bargained for.” Something in Megan’s tone caused Saskia to tense. The smile that Megan continued to hold on her lips seemed now an image of threat.

We should always be clear that animal exploitation is wrong because it involves speciesism. And speciesism is wrong because, like racism, sexism, homophobia, anti-semitism, classism, and all other forms of human discrimination, speciesism involves violence inflicted on members of the moral community where that infliction of violence cannot be morally justified. But that means that those of us who oppose speciesism necessarily oppose discrimination against humans. It makes no sense to say that speciesism is wrong because it is like racism (or any other form of discrimination) but that we do not have a position about racism. We do. We should be opposed to it and we should always be clear about that.

Like the most of you, I was raised among people who knew - who were certain. They did not reason or investigate. They had no doubts. They knew that they had the truth. In their creed there was no guess — no perhaps. They had a revelation from God. They knew the beginning of things. They knew that God commenced to create one Monday morning, four thousand and four years before Christ. They knew that in the eternity — back of that morning, he had done nothing. They knew that it took him six days to make the earth — all plants, all animals, all life, and all the globes that wheel in space. They knew exactly what he did each day and when he rested. They knew the origin, the cause of evil, of all crime, of all disease and death. At the same time they knew that God created man in his own image and was perfectly satisfied with his work... They knew all about the Flood -- knew that God, with the exception of eight, drowned all his children -- the old and young -- the bowed patriarch and the dimpled babe -- the young man and the merry maiden -- the loving mother and the laughing child -- because his mercy endureth forever. They knew too, that he drowned the beasts and birds -- everything that walked or crawled or flew -- because his loving kindness is over all his works. They knew that God, for the purpose of civilizing his children, had devoured some with earthquakes, destroyed some with storms of fire, killed some with his lightnings, millions with famine, with pestilence, and sacrificed countless thousands upon the fields of war. They knew that it was necessary to believe these things and to love God. They knew that there could be no salvation except by faith, and through the atoning blood of Jesus Christ. Then I asked myself the question: Is there a supernatural power -- an arbitrary mind -- an enthroned God -- a supreme will that sways the tides and currents of the world -- to which all causes bow? I do not deny. I do not know - but I do not believe. I believe that the natural is supreme - that from the infinite chain no link can be lost or broken — that there is no supernatural power that can answer prayer - no power that worship can persuade or change — no power that cares for man. Is there a God? I do not know. Is man immortal? I do not know. One thing I do know, and that is, that neither hope, nor fear, belief, nor denial, can change the fact. It is as it is, and it will be as it must be. We can be as honest as we are ignorant. If we are, when asked what is beyond the horizon of the known, we must say that we do not know. We can tell the truth, and we can enjoy the blessed freedom that the brave have won. We can destroy the monsters of superstition, the hissing snakes of ignorance and fear. We can drive from our minds the frightful things that tear and wound with beak and fang. We can civilize our fellow-men. We can fill our lives with generous deeds, with loving words, with art and song, and all the ecstasies of love. We can flood our years with sunshine — with the divine climate of kindness, and we can drain to the last drop the golden cup of joy.

The race is now on between the technoscientific and scientific forces that are destroying the living environment and those that can be harnessed to save it. . . . If the race is won, humanity can emerge in far better condition than when it entered, and with most of the diversity of life still intact.

Slavery wasn’t a crisis for British and American elites until abolitionism turned it into one. Racial discrimination wasn’t a crisis until the civil rights movement turned it into one. Sex discrimination wasn’t a crisis until feminism turned it into one. Apartheid wasn’t a crisis until the anti-apartheid movement turned it into one. In the very same way, if enough of us stop looking away and decide that climate change is a crisis worthy of Marshall Plan levels of response, then it will become one, and the political class will have to respond, both by making resources available and by bending the free market rules that have proven so pliable when elite interests are in peril.

The last dying days of summer, fall coming on fast. A cold night, the first of the season, a change from the usual bland Maryland climate. Cold, thought the boy; his mind felt numb. The trees he could see through his bedroom window were tall charcoal sticks, shivering, afraid of the wind or only trying to stand against it. Every tree was alone out there. The animals were alone, each in its hole, in its thin fur, and anything that got hit on the road tonight would die alone. Before morning, he thought, its blood would freeze in the cracks of the asphalt.

The hope of the future lies not in curbing the influence of human occupancy – it is already too late for that – but in creating a better understanding of the extent of that influence and a new ethic for its governance.

To all my fellow Americans who simply insist on hangin' on to those guns ... Two things: 1) Enjoy 'em! 2) Please keep them hidden in a safe, secure place where the young 'uns can't get at 'em (I'd suggest the same place you keep the textbooks on evolution and global warming).

I personally subscribe to Dr. King’s definition of an unjust law as being ‘out of harmony with the moral law.’ And the higher moral law here is that people have a human right to move, to change location, if they experience hunger, poverty, violence, or lack of opportunity, especially if that climate in their home countries is created by the United States, as is the case with most third world countries from which people migrate. Ain’t that ’bout a bitch.

Knowledge empowers people with our most powerful tool: the ability to think and decide. There is no power for change greater than a child discovering what he or she cares about. (Speech about Global Warming read on the National Mall for the 40th anniversary of Earth Day, 2010)

More fundamentally than any of this, though, is their deep fear that if the free market system really has set in motion physical and chemical processes that, if allowed to continue unchecked, threaten large parts of humanity at an existential level, then their entire crusade to morally redeem capitalism has been for naught. With stakes like these, clearly greed is not so very good after all. And that is what is behind the abrupt rise in climate change denial among hardcore conservatives: they have come to understand that as soon as they admit that climate change is real, they will lose the central ideological battle of our time—whether we need to plan and manage our societies to reflect our goals and values, or whether that task can be left to the magic of the market.

As the twenty-first century unfolds, it is becoming more and more evident that the major problems of our time – energy, the environment, climate change, food security, financial security – cannot be understood in isolation. They are systemic problems, which means that they are all interconnected and interdependent. Ultimately, these problems must be seen as just different facets of one single crisis, which is largely a crisis of perception. It derives from the fact that most people in our modern society, and especially our large social institutions, subscribe to the concepts of an outdated worldview, a perception of reality inadequate for dealing with our overpopulated, globally interconnected world.

It's understandable why humans stopped living in space in the 2020s. How can you think of the stars when the seas are spilling over? How can you spare thought for alien ecosystems when your cities are too hot to inhabit? How can you trade fuel and metal and ideas when the lines on every map are in flux? How can anyone be expected to care about the questions of worlds above when the questions of the world you're stuck on — the most vital criteria of home and health and safety — remain unanswered?

Any attempt to solve the ecological crisis within a bourgeois framework must be dismissed as chimerical. Capitalism is inherently anti-ecological. Competition and accumulation constitute its very law of life, a law … summarised in the phrase, ‘production for the sake of production.’ Anything, however hallowed or rare, ‘has its price’ and is fair game for the marketplace. In a society of this kind, nature is necessarily treated as a mere resource to be plundered and exploited. The destruction of the natural world, far being the result of mere hubristic blunders, follows inexorably from the very logic of capitalist production.

I think the answer is far more simple than many have led us to believe: we have not done the things that are necessary to lower emissions because those things fundamentally conflict with deregulated capitalism, the reigning ideology for the entire period we have been struggling to find a way out of this crisis. We are stuck because the actions that would give us the best chance of averting catastrophe—and would benefit the vast majority—are extremely threatening to an elite minority that has a stranglehold over our economy, our political process, and most of our major media outlets.

Are you surprised, as if it were a novelty, that after such long travel and so many changes of scene you have not been able to shake off the gloom and heaviness of your mind? You need a change of soul rather than a change of climate. [...] Do you ask why such flight does not help you? It is because you flee along with yourself. You must lay aside the burdens of the mind; until you do this, no place will satisfy you.

The test of a progressive policy is not private but public, not just rising income and consumption for individuals, but widening the opportunities and what Amartya Sen calls the 'capabilities' of all through collective action. But that means, it must mean, public non-profit initiative, even if only in redistributing private accumulation. Public decisions aimed at collective social improvement from which all human lives should gain. That is the basis of progressive policy—not maximising economic growth and personal incomes. Nowhere will this be more important than in tackling the greatest problem facing us this century, the environmental crisis. Whatever ideological logo we choose for it, it will mean a major shift away from the free market and towards public action, a bigger shift than the British government has yet envisaged. And, given the acuteness of the economic crisis, probably a fairly rapid shift. Time is not on our side.

When we marvel at that blue marble in all its delicacy and frailty, and resolve to save the planet, we cast ourselves in a very specific role. That role is of a parent, the parent of the earth. But the opposite is the case. It is we humans who are fragile and vulnerable and the earth that is hearty and powerful, and holds us in its hands. In pragmatic terms, our challenge is less to save the earth from ourselves and more to save ourselves from an earth that, if pushed too far, has ample power to rock, burn, and shake us off completely. That knowledge should inform all we do—especially

I believe that the use of hallucinogenic mushrooms on the grasslands of Africa gave us the model for all religions to follow. And when, after long centuries of slow forgetting, migration, and climatic change, the knowledge of the mystery was finally lost, we in our anguish traded partnership for dominance, traded harmony with nature for rape of nature, traded poetry for the sophistry of science. In short, we traded our birthright as partners in the drama of the living mind of the planet for the broken pot shards of history, warfare, neurosis, and-if we do not quickly awaken to our predicament-planetary catastrophe.

In fact, the belief that climate could be plausibly governed, or managed, by any institution or human instrument presently at hand is another wide-eyed climate delusion. The planet survived many millennia without anything approaching a world government, in fact endured nearly the entire span of human civilization that way, organized into competitive tribes and fiefdoms and kingdoms and nation-states, and only began to build something resembling a cooperative blueprint, very piecemeal, after brutal world wars—in the form of the League of Nations and United Nations and European Union and even the market fabric of globalization, whatever its flaws still a vision of cross-national participation, imbued with the neoliberal ethos that life on Earth was a positive-sum game. If you had to invent a threat grand enough, and global enough, to plausibly conjure into being a system of true international cooperation, climate change would be it—the threat everywhere, and overwhelming, and total. And yet now, just as the need for that kind of cooperation is paramount, indeed necessary for anything like the world we know to survive, we are only unbuilding those alliances—recoiling into nationalistic corners and retreating from collective responsibility and from each other. That collapse of trust is a cascade, too.

Social ecology is based on the conviction that nearly all of our present ecological problems originate in deep-seated social problems. It follows, from this view, that these ecological problems cannot be understood, let alone solved, without a careful understanding of our existing society and the irrationalities that dominate it. To make this point more concrete: economic, ethnic, cultural, and gender conflicts, among many others, lie at the core of the most serious ecological dislocations we face today—apart, to be sure, from those that are produced by natural catastrophes.

So we are left with a stark choice: allow climate disruption to change everything about our world, or change pretty much everything about our economy to avoid that fate. But we need to be very clear: because of our decades of collective denial, no gradual, incremental options are now available to us. Gentle tweaks to the status quo stopped being a climate option when we supersized the American Dream in the 1990s, and then proceeded to take it global.

One minute it was Ohio winter, with doors closed, windows locked, the panes blind with frost, icicles fringing every roof, children skiing on slopes, housewives lumbering like great black bears in their furs along the icy streets. And then a long wave of warmth crossed the small town. A flooding sea of hot air; it seemed as if someone had left a bakery door open. The heat pulsed among the cottages and bushes and children. The icicles dropped, shattering, to melt. The doors flew open. The windows flew up. The children worked off their wool clothes. The housewives shed their bear disguises. The snow dissolved and showed last summer's ancient green lawns. Rocket summer. The words passed among the people in the open, airing houses. Rocket summer. The warm desert air changing the frost patterns on the windows, erasing the art work. The skis and sleds suddenly useless. The snow, falling from the cold sky upon the town, turned to a hot rain before it touched the ground. Rocket summer. People leaned from their dripping porches and watched the reddening sky. The rocket lay on the launching field, blowing out pink clouds of fire and oven heat. The rocket stood in the cold winter morning, making summer with every breath of its mighty exhausts. The rocket made climates, and summer lay for a brief moment upon the land....

So, if people didn’t settle down to take up farming, why then did they embark on this entirely new way of living? We have no idea – or actually, we have lots of ideas, but we don’t know if any of them are right. According to Felipe Fernández-Armesto, at least thirty-eight theories have been put forward to explain why people took to living in communities: that they were driven to it by climatic change, or by a wish to stay near their dead, or by a powerful desire to brew and drink beer, which could only be indulged by staying in one place.

The future says: Dear mortals; I know you are busy with your colourful lives; I have no wish to waste the little time that remains On arguments and heated debates; But before I can appear Please, close your eyes, sit still And listen carefully To what I am about to say; I haven't happened yet, but I will. I can't pretend it's going to be Business as usual. Things are going to change. I'm going to be unrecognisable. Please, don't open your eyes, not yet. I'm not trying to frighten you. All I ask is that you think of me Not as a wish or a nightmare, but as a story You have to tell yourselves - Not with an ending In which everyone lives happily ever after, Or a B-movie apocalypse, But maybe starting with the line 'To be continued...' And see what happens next. Remember this; I am not Written in stone But in time - So please don't shrug and say What can we do? It's too late, etc, etc, etc. Dear mortals, You are such strange creatures With your greed and your kindness, And your hearts like broken toys; You carry fear with you everywhere Like a tiny god In its box of shadows. You love festivals and music And good food. You lie to yourselves Because you're afraid of the dark. But the truth is: you are in my hands And I am in yours. We are in this together, Face to face and eye to eye; We're made for each other. Now those of you who are still here; Open your eyes and tell me what you see.

So my mind keeps coming back to the question: what is wrong with us? What is really preventing us from putting out the fire that is threatening to burn down our collective house? I think the answer is far more simple than many have led us to believe: we have not done the things that are necessary to lower emissions because those things fundamentally conflict with deregulated capitalism, the reigning ideology for the entire period we have been struggling to find a way out of this crisis. We are stuck because the actions that would give us the best chance of averting catastrophe—and would benefit the vast majority—are extremely threatening to an elite minority that has a stranglehold over our economy, our political process, and most of our major media outlets.

I am opposed to animal welfare campaigns for two reasons. First, if animal use cannot be morally justified, then we ought to be clear about that, and advocate for no use. Although rape and child molestation are ubiquitous, we do not have campaigns for “humane” rape or “humane” child molestation. We condemn it all. We should do the same with respect to animal exploitation. Second, animal welfare reform does not provide significant protection for animal interests. Animals are chattel property; they are economic commodities. Given this status and the reality of markets, the level of protection provided by animal welfare will generally be limited to what promotes efficient exploitation. That is, we will protect animal interests to the extent that it provides an economic benefit.

I believe that our species will not last long. It does not seem to be made of the stuff that has allowed the turtle, for example, to continue to exist more or less unchanged for hundreds of millions of years, for hundreds of times longer, that is, than we have even been in existence. We belong to a short-lived genus of species. All of our cousins are already extinct. What's more, we do damage. The brutal climate and environmental changes that we have triggered are unlikely to spare us.

Entomologist Dr. Ovid Byron speaking to television journalist, Tina, who says, re: global warming, "Scientists of course are in disagreement about whether this is happening and whether humans have a role." He replies: "The Arctic is genuinely collapsing. Scientists used to call these things the canary in the mine. What they say now is, The canary is dead. We are at the top of Niagara Falls, Tina, in a canoe. There is an image for your viewers. We got here by drifting, but we cannot turn around for a lazy paddle back when you finally stop pissing around. We have arrived at the point of an audible roar. Does it strike you as a good time to debate the existence of the falls?

It is worse, much worse, than you think. The slowness of climate change is a fairy tale, perhaps as pernicious as the one that says it isn’t happening at all, and comes to us bundled with several others in an anthology of comforting delusions: that global warming is an Arctic saga, unfolding remotely; that it is strictly a matter of sea level and coastlines, not an enveloping crisis sparing no place and leaving no life undeformed; that it is a crisis of the “natural” world, not the human one; that those two are distinct, and that we live today somehow outside or beyond or at the very least defended against nature, not inescapably within and literally overwhelmed by it; that wealth can be a shield against the ravages of warming; that the burning of fossil fuels is the price of continued economic growth; that growth, and the technology it produces, will allow us to engineer our way out of environmental disaster; that there is any analogue to the scale or scope of this threat, in the long span of human history, that might give us confidence in staring it down. None of this is true. But let’s begin with the speed of change. The earth has experienced five mass extinctions before the one we are living through now, each so complete a wiping of the fossil record that it functioned as an evolutionary reset, the planet’s phylogenetic tree first expanding, then collapsing, at intervals, like a lung: 86 percent of all species dead, 450 million years ago; 70 million years later, 75 percent; 125 million years later, 96 percent; 50 million years later, 80 percent; 135 million years after that, 75 percent again. Unless you are a teenager, you probably read in your high school textbooks that these extinctions were the result of asteroids. In fact, all but the one that killed the dinosaurs involved climate change produced by greenhouse gas. The most notorious was 250 million years ago; it began when carbon dioxide warmed the planet by five degrees Celsius, accelerated when that warming triggered the release of methane, another greenhouse gas, and ended with all but a sliver of life on Earth dead. We are currently adding carbon to the atmosphere at a considerably faster rate; by most estimates, at least ten times faster. The rate is one hundred times faster than at any point in human history before the beginning of industrialization. And there is already, right now, fully a third more carbon in the atmosphere than at any point in the last 800,000 years—perhaps in as long as 15 million years. There were no humans then. The oceans were more than a hundred feet higher.

At the heart of his paper was the notion that fairy tales relieved us of our need for order and allowed us impossible, irrational desires. Magic was real, that was his thesis. This thesis was at the very center of chaos theory — if the tiniest of actions reverberated throughout the universe in invisible and unexpected ways, changing the weather and the climate, then anything was possible. The girl who sleeps for a hundred years does so because of a single choice to thread a needle. The golden ball that falls down the well rattles the world, changing everything. The bird that drops a feather, the butterfly that moves its wings, all of it drifts across the universe, through the woods, to the other side of the mountain. The dust you breathe in was once breathed out. The person you are, the weather around you, all of it a spell you can’t understand or explain.

So quietly flows the Seine that one hardly notices its presence. It is always there, quiet and unobtrusive, like a great artery running through the human body. In the wonderful peace that fell over me itseemed as if I had climbed to the top of a high mountain; for a little while I would be able to look around me, to take in the meaning of the landscape. Human beings make a strange fauna and flora. From a distance they appear negligible; close up they are apt to appear ugly and malicious. More than anything they need to be surrounded with sufficient space – space even more than time. The sun is setting. I feel this river flowing through meits past, its ancient soil, the changing climate. The hills gently girdle it about: its course is fixed.

The West Indian is not exactly hostile to change, but he is not much inclined to believe in it. This comes from a piece of wisdom that his climate of eternal summer teaches him. It is that, under all the parade of human effort and noise, today is like yesterday, and tomorrow will be like today; that existence is a wheel of recurring patterns from which no one escapes; that all anybody does in this life is live for a while and then die for good, without finding out much; and that therefore the idea is to take things easy and enjoy the passing time under the sun. The white people charging hopefully around the islands these days in the noon glare, making deals, bulldozing airstrips, hammering up hotels, laying out marinas, opening new banks, night clubs, and gift shops, are to him merely a passing plague. They have come before and gone before.

Yet like many other human traits that made sense in past ages but cause trouble in the modern age, the knowledge illusion has its downside. The world is becoming ever more complex, and people fail to realise just how ignorant they are of what’s going on. Consequently some who know next to nothing about meteorology or biology nevertheless propose policies regarding climate change and genetically modified crops, while others hold extremely strong views about what should be done in Iraq or Ukraine without being able to locate these countries on a map. People rarely appreciate their ignorance, because they lock themselves inside an echo chamber of like-minded friends and self-confirming newsfeeds, where their beliefs are constantly reinforced and seldom challenged. Providing people with more and better information is unlikely to improve matters. Scientists hope to dispel wrong views by better science education, and pundits hope to sway public opinion on issues such as Obamacare or global warming by presenting the public with accurate facts and expert reports. Such hopes are grounded in a misunderstanding of how humans actually think. Most of our views are shaped by communal groupthink rather than individual rationality, and we hold on to these views out of group loyalty. Bombarding people with facts and exposing their individual ignorance is likely to backfire. Most people don’t like too many facts, and they certainly don’t like to feel stupid. Don’t be so sure that you can convince Tea Party supporters of the truth of global warming by presenting them with sheets of statistical data.

Don’t forget that the land is always out there, making its way, doing everything it can so you can breathe fresh air; so you can eat fresh food; so you can move and see and feel and think, and it’s on your side. The world is out there doing what it’s been doing way before you came here, it’s firm and strong and it takes a lot to bring it down. so from time to time, just go outside and look at this spectacle. This pure painting right in front of your eyes. No one created it. No one owns it. It doesn’t want anything. It doesn’t need to prove anything to anyone. It simply is. So maybe, try a little tenderness. Just give it a chance to do what it can do. Just let it help you breathe and eat and move and see and maybe just try to live your life in a way that doesn’t kill this force of nature that is just trying to give you a world worth living in. A clean world. A fresh world. Paths, forests, oceans, animals, oxygen, water. That’s all it takes. Just try a little tenderness towards this world we’ve been lucky enough to build our homes on. If you take care of it, it will take care of you.

Thank you for inviting me here today " I said my voice sounding nothing like me. "I'm here to testify about things I've seen and experienced myself. I'm here because the human race has become more powerful than ever. We've gone to the moon. Our crops resist diseases and pests. We can stop and restart a human heart. And we've harvested vast amounts of energy for everything from night-lights to enormous super-jets. We've even created new kinds of people, like me. "But everything mankind" - I frowned - "personkind has accomplished has had a price. One that we're all gonna have to pay." I heard coughing and shifting in the audience. I looked down at my notes and all the little black words blurred together on the page. I just could not get through this. I put the speech down picked up the microphone and came out from behind the podium. "Look " I said. "There's a lot of official stuff I could quote and put up on the screen with PowerPoint. But what you need to know what the world needs to know is that we're really destroying the earth in a bigger and more catastrophic was than anyone has ever imagined. "I mean I've seen a lot of the world the only world we have. There are so many awesome beautiful tings in it. Waterfalls and mountains thermal pools surrounded by sand like white sugar. Field and field of wildflowers. Places where the ocean crashes up against a mountainside like it's done for hundreds of thousands of years. "I've also seen concrete cities with hardly any green. And rivers whose pretty rainbow surfaces came from an oil leak upstream. Animals are becoming extinct right now in my lifetime. Just recently I went through one of the worst hurricanes ever recorded. It was a whole lot worse because of huge worldwide climatic changes caused by... us. We the people." .... "A more perfect union While huge corporations do whatever they want to whoever they want and other people live in subway tunnels Where's the justice of that Kids right here in America go to be hungry every night while other people get four-hundred-dollar haircuts. Promote the general welfare Where's the General welfare in strip-mining toxic pesticides industrial solvents being dumped into rivers killing everything Domestic Tranquility Ever sleep in a forest that's being clear-cut You'd be hearing chain saws in your head for weeks. The blessings of liberty Yes. I'm using one of the blessings of liberty right now my freedom of speech to tell you guys who make the laws that the very ground you stand on the house you live in the children you tuck in at night are all in immediate catastrophic danger.

On Rachel's show for November 7, 2012: Ohio really did go to President Obama last night. and he really did win. And he really was born in Hawaii. And he really is legitimately President of the United States, again. And the Bureau of Labor statistics did not make up a fake unemployment rate last month. And the congressional research service really can find no evidence that cutting taxes on rich people grows the economy. And the polls were not screwed to over-sample Democrats. And Nate Silver was not making up fake projections about the election to make conservatives feel bad; Nate Silver was doing math. And climate change is real. And rape really does cause pregnancy, sometimes. And evolution is a thing. And Benghazi was an attack on us, it was not a scandal by us. And nobody is taking away anyone's guns. And taxes have not gone up. And the deficit is dropping, actually. And Saddam Hussein did not have weapons of mass destruction. And the moon landing was real. And FEMA is not building concentration camps. And you and election observers are not taking over Texas. And moderate reforms of the regulations on the insurance industry and the financial services industry in this country are not the same thing as communism. Listen, last night was a good night for liberals and for democrats for very obvious reasons, but it was also, possibly, a good night for this country as a whole. Because in this country, we have a two-party system in government. And the idea is supposed to be that the two sides both come up with ways to confront and fix the real problems facing our country. They both propose possible solutions to our real problems. And we debate between those possible solutions. And by the process of debate, we pick the best idea. That competition between good ideas from both sides about real problems in the real country should result in our country having better choices, better options, than if only one side is really working on the hard stuff. And if the Republican Party and the conservative movement and the conservative media is stuck in a vacuum-sealed door-locked spin cycle of telling each other what makes them feel good and denying the factual, lived truth of the world, then we are all deprived as a nation of the constructive debate about competing feasible ideas about real problems. Last night the Republicans got shellacked, and they had no idea it was coming. And we saw them in real time, in real humiliating time, not believe it, even as it was happening to them. And unless they are going to secede, they are going to have to pop the factual bubble they have been so happy living inside if they do not want to get shellacked again, and that will be a painful process for them, but it will be good for the whole country, left, right, and center. You guys, we're counting on you. Wake up. There are real problems in the world. There are real, knowable facts in the world. Let's accept those and talk about how we might approach our problems differently. Let's move on from there. If the Republican Party and the conservative movement and conservative media are forced to do that by the humiliation they were dealt last night, we will all be better off as a nation. And in that spirit, congratulations, everyone!