Entire book, with many colour and black/white figures, “Negative Effects of Parasites on Fish Farms Production”can be downloaded here:
Trypanosomosis, cryptobiosis, Ichthyobodosis
Entire book, with many colour and black/white figures, “Negative Effects of Parasites on Fish Farms Production”can be downloaded here:
Trypanosomosis, cryptobiosis, Ichthyobodosis
Scientists who adhere to a strictly “naturalistic” interpretation of science claim that only approaches which can be tested empirically (verified and/or falsified) are valid. The nobel laureate in physics Richard Feynman, for example, argued that string theory was not testable and therefore not scientific. A number of physicists and philosophers of science recently met in Munich to discuss the problems which have arisen in physics because theories, such as string theory, become increasingly more difficult to test. Some theoreticians at the meeting provided arguments to show that philosophical approaches, which in the foreseeable future (if at all) cannot be tested empirically, might well be valid.
For a full discussion see here:
“String theory, the multiverse and other ideas of modern physics are potentially untestable. At a historic meeting in Munich, scientists and philosophers asked: should we trust them anyway?”
A new book on the physics of climate change by the distinguished climate physicists Michael Box and Gail Box of the University of New South Wales has just been published by CRC Press: Physics of Radiation and Climate.
For details see here:
According to the International Astronomical Union (7 August 2015), sunspot activity over the last 300 years has remained more or less stable and cannot, therefore, be responsible for global warming since the industrial revolution.
“The Sunspot Number is a crucial tool used to study the solar dynamo, space weather and climate change. It has now been recalibrated and shows a consistent history of solar activity over the past few centuries. The new record has no significant long-term upward trend in solar activity since 1700, as was previously indicated. This suggests that rising global temperatures since the industrial revolution cannot be attributed to increased solar activity.”
“The Maunder Minimum, between 1645 and 1715, when sunspots were scarce and the winters harsh, strongly suggests a link between solar activity and climate change. Until now there was a general consensus that solar activity has been trending upwards over the past 300 years (since the end of the Maunder Minimum), peaking in the late 20th century — called the Modern Grand Maximum by some.”
“This trend has led some to conclude that the Sun has played a significant role in modern climate change.”
“The apparent upward trend of solar activity between the 18th century and the late 20th century has now been identified as a major calibration error in the Group Sunspot Number. Now that this error has been corrected, solar activity appears to have remained relatively stable since the 1700s.”
Full article (Science Daily) here:
A book on the history of climate change politics in Australia, describing the disastrous influence of the right wing media (particularly those controlled by Murdoch) and the big mining corporations has just been published. Author is Maria Taylor (“Global Warming and Climate Change. What Australia knew and buried….then framed a new reality for the public”). http://press.anu.edu.au/titles/global-warming-and-climate-change/ : A free copy can be downloaded at this address.
The book is based on Taylor’s research for a PhD at the National Centre for the Public Awareness of Science of The Australian National University. From the ANU site on her book: “Her multi-disciplinary investigation of the public record and the input of science, politics, economics, journalism and contemporary mass media has revealed for the first time how and why Australia buried a once good understanding of global warming and climate change — to arrive after 25 years at the confusion and stalemate we are still in today. “
An outline and discussion of he book is available here:
“In 1989 Hawke described a “growing consensus amongst scientists” showing there was a strong chance that major climate change was on its way, that this change was linked to human activity, and this could have “major ramifications for human survival” if nothing was done.”
‘The Howard government …….. cautious climate policy positions ……. to justify it through media articles. That modelling was supported financially by the likes of the Australian Coal Association, the oil giant Exxon Mobil and the mining majors BHP and Rio Tinto.”
” ……. by 1997, many political and economic reporters were “dutifully scribing the story established by the business and political elite”.
A point to make is the role of the media in Australia, which is so dominated by the Murdoch press. That played a key role, in a sense that as the 90s rolled on it was so much easier to get out a consistent narrative if you don’t have a really diverse press. From what I saw – and what the documentary evidence showed – the ABC did have a leadership role for a long time in informing the public about climate change, but it really drew back in the late 90s. There was no other story being told.
Free-market neoliberal thinktanks, including the Institute of Public Affairs, promoted climate science denialist views and industry talking points that were picked up by the media.”
Der britische Historiker Niall Ferguson, bekannt unter anderem durch sein Buch The Pity of War, in dem er die Ursachen des Ersten Weltkrieges untersucht, und weitere Bücher, hat in einem brilliant geschriebenen Buch einen Abrisss der geschichtlichen Entwicklung der westlichen Zivilisation gegeben und versucht, die Ursachen ihres Erfolges zu verstehen (Civilization. The Six Killer Apps of Western Power, 2011). Auf Seite 305 (der Penguin Ausgabe von 2012) zählt er diese killler applications auf. Sie sind: Wettbewerb, wissenschaftiche Revolution, Herrschaft des Gesetzes und der representativen Regierung, moderne Medizin, die Verbrauchergesellschaft, und die Arbeitsethik. In einer Fussnote auf Seite 324 (sozusagen als Abschluss des Buches) erwähnt er als ‘foundational texts of Western civilization’ (als grundlegende Texte der westlichen Zivilisation) die folgenden Werke: King James Bible, Isaac Newtons Principia, John Locke’s Two Treatises of Government, Adam Smith’s Moral Sentiments and Wealth of Nations, Edmund Burke’s Reflections on the Revolution in France, und Charles Darwin’s Origin of Species (und als Anhang William Shakespeare’s plays und ausgewählte Reden von Abraham Lincoln und Winston Churchill).
Diese Auswahl scheint mir etwas einseitig anglozentrisch zu sein. Wie wäre es hiermit?:
Luthers Bibel (durch Gutenbergs Erfindung des Massendruckes der direkte Anlass zur schnellen Verbreitung des Wissens und aller späteren wissenschaftlichen Fortschritte), Johannes Kepler Astronomia Nova und Harmonices Mundi, Goethe Faust I und II, Immanuel Kant Über den ewigen Frieden, Johann Sebastian Bach Matthäus Passion, Beethoven Neunte Symphonie, Alexander von Humboldt Cosmos, Gregor Mendel Vererbungsgesetze, Max Weber Die Protestantische Ethik und der Geist des Kapitalismus, Ludwig Boltzmann Entropie, Max Planck Quantum, Albert Einstein Allgemeine Relativität. Und ferner (keine ‘Grundlagen’ der westlichen Zivilisation aber vielleicht mehr zukunftsweisend als zum Beispiel Konsumerismus und Wettbewerb): Die Upaschinaden und Arthur Schopenhauer Die Welt als Wille und Vorstellung.
Auf Seiten 65-66 zählt er die wichtigsten 29 “breakthroughs” zwischen 1530 und 1789 auf. Überraschend, Keplers Gesetze der planetarischen Bewegungen fehlen, ohne Zweifel eines der wichtigsten Entdeckungen der Renaissance und von vielen als von entscheidender Bedeutung für die wissenschaftliche Revolution im 17. Jahrhundert angesehen, eine wesentliche Vorraussetzung von Newtons Gravitationslehre. Die Entwicklung des binären Systems durch Leibniz sollte ebenfalls hier stehen.
Der bekannte schweizer Ökonom H.C. Binswanger hat in einem Buch ausführlich beschrieben, wie Goethe in seinem Faust die Entwicklung der modenen Welt dargestellt hat. Faust, der Repräsentant der modernen Welt, ist ein tatkräftiger Unternehmer, sein Erfolg möglich gemacht durch die Erfindung des Papiergeldes (das die Goldwährung erstetzt), die Äquivalenz zwischen Währung und produzierten Güter, und die Eigentumsgesetze). Historisch genau beschrieben ist im Faust die folgende Sequenz: 1. Papiergeld (Bank of England), Dampfmaschine (James Watt) und damit Anfang der industriellen Revolution, Römisches Eigentumsgesetz des “Dominion”, d.h. das Recht zu benutzen und zu konsumieren: Code Napoleon). Goethe weist auch auf die potentiellen Gefahren hin: eine wirkliche Gefahr besteht darin, dass bei wirtschaftlicher Entwicklung die Konsequenzen für die Umwelt nicht in Rechnung gestellt werden. In anderen Worten, Faust ist der moderne Mann mit all seinen Stärken und Schwächen. In keinem der von Ferguson angeführten “foundation” – Texten wurde auf die potentiellen Gefahren durch die Zerstörung der Umwelt hingewiesen; Goethes Faust ist also zumindest in diesem Punkt viel zukunftsweisender.
Was die Bibel anbetrifft, nicht die King James Bibel sondern Luthers Bibel ins Deutsche übersetzt stand am Anfang der protestantischen Revolution und dem schnellen Anstieg der westlichen Macht, ihre Wirkung möglich gemacht durch Gutenbergs Erfindung des schnellen Massendruckes, von Ferguson als die wichtigste westliche Entwicklung vor der industriellen Revolution nur kurz früh in seinem Buch erwähnt. Was bei Ferguson ebenfalls fehlt ist die stärkere Betonung der typisch westlichen Musik die durch Bach, Mozart, Beethoven Wagner und viele andere zu einem Höhepunkt geführt wurde, und ein wesentliches Element des modernen westlichen Menschen ist.
Und was die Literatur anbetrifft, die von Ferguson erwähnten ‘plays’ von Shakespeare sind sicherlich schön und gross, doch welche Schlüsse auf die moderne Welt lassen sie zu? Grimmelshausen Der abenteuerliche Simplizissimus und Brecht Der Gute Mensch von Szechuan und Leben des Galilei scheinen mir in der Hinsicht relevanter zu sein.
Insgesamt, die erstaunlichen von Ferguson beschriebenen ‘Fortschritte’ (wenn man sie so nennen soll) der westlichen Welt in den letzten 300 Jahren sind vielleicht nicht mehr als ein Schluckauf in einer Geschichte, die kurz vor der Katastrophe steht, wenn wir die Fehlentwicklungen nicht in den Griff bekommen. Und können wir hoffen, dass die “foundations”, die von Ferguson gefundenen Grundlagen dieser Entwicklungen, ausreichen, eine bessere Zukunft zu sichern? Man muss wie Ferguson schon ein Bewunderer von Präsident Reagan, Margaret Thatcher und Churchill sein, um das zu glauben, und viele sind das nicht.
Ich schliesse mit einem Zitat von Noam Chomsky aus meinem vorhergehenden Post:
“Die menschliche Spezies gibt es schon vielleicht seit 100.000 Jahren und sie steht jetzt vor einem einzigartigen Moment in ihrer Geschichte. Diese Spezies ist jetzt an einem Punkt, an dem sich sehr bald entscheiden wird, in den kommenden Generationen, ob das Experiment des sogenannten intelligenten Lebens weitergehen wird oder wir fest entschlossen sind, es zu zerstören. Überwiegend erkennen Wissenschaftler, dass fossile Energieträger im Boden bleiben müssen, damit unsere Enkel eine Zukunft haben. Aber die institutionellen Strukturen unserer Gesellschaft versuchen, jeden Tropfen aus der Erde zu pressen. Die Folgen, die Auswirkungen der vorhergesagten Effekte des Klimawandels für die Menschheit in nicht sehr ferner Zukunft sind katastrophal und wir rasen auf diesen Abgrund zu.”
H. C. Binswanger. The Challenge of Faust. Science 281, 31 July 1998.
H. C. Binswanger. Money and Magic: a Critique of the Modern Economy in Light of Goethe’s Faust, University of Chicago Press 1994 (transl. from German).
Niall Ferguson. Civilization. The Six Killer Apps of Western Power. Penguin 2012.
The Lomonosov State University Moscow has published a press release that presents evidence for the possibility of a small “little” ice age developing in about fifteen to twenty years. The evidence is that the sun undergoes cycles in activity indicated by the number of observed sun spots (50 per year during the previous little ice age lasting from 1645 to 1700, and 40 – 50 000 during the warmer period after it), and that we are approaching a point when activity should decrease.
“In 17th century, though, there was a prolonged reduction in solar activity called the Maunder minimum, which lasted roughly from 1645 to 1700. During this period, there were only about 50 sunspots instead of the usual 40-50 thousand sunspots. Analysis of solar radiation showed that its maxima and minima almost coincide with the maxima and minima in the number of spots.”
“If the similar reduction will be observed during the upcoming Maunder minimum this can lead to the similar cooling of the Earth atmosphere. According to Dr Helen Popova, if the existing theories about the impact of solar activity on the climate are true, then this minimum will lead to a significant cooling, similar to the one occurred during the Maunder minimum.
However, only the time will show soon enough (within the next 5-15 years) if this will happen.”
Full article here:
I have asked Professor Michael Box, a renowned climate physicist from the University of NSW, Sydney, to comment on this post and he has given me permission to add his comments here.
Yes, it is causing quite a stir, isn’t it? Let me see how much light I can shed.
The analysis techniques used to underpin the prediction of very low sunspot numbers (principal component analysis) is well known and ‘valid’ as to what it does. Using it to project into the future is somewhat less valid, as other factors which have not shown up in the past data may be waiting in the wings. I guess I would rate the chances of very low sunspot numbers in the 2030s as less than 50-50, but certainly not at, or close to, zero.
So that brings us to the more important issue of the impacts. The Little Ice Age (so-called) is certainly ‘real’, although many questions remain.
When did it begin? I’ve seen dates of anywhere from 1300 to 1450 – both well before the start of the Maunder Minimum in 1645.
When did it end? Again I’ve seen dates as late as 1850 (well after the end of the MM in 1715), which might well imply that the only reason it did end is the onset of global warming!
Was it global, or regional? There is plenty of evidence from Europe and some from North America. I’ve seen a suggestion of some evidence from New Zealand. However there do seem to be many questions around the uniformity of the cooling.
So that brings us to the really key question of the causes/drivers. Solar activity is certainly one possibility, although as I’ve indicated the MM certainly couldn’t have started it. It may have made things just a little bit cooler – say 0.2 C – but it wasn’t the cause! Other suggestions have been a slowing of the Gulf Stream (it has slowed significantly in the past. ~11,000 years ago); volcanic activity (a couple of major eruptions followed by some feedbacks); and ‘orbital forcing’. We know that changes in the Earth’s orbit are the drivers of the glacial-interglacial cycle (something one of the authors of the paper in question is clearly ignorant of!), and these drivers don’t stop and start, but are on-going. We probably are heading ever so slowly for the next glacial.
Like most scientists who have made ‘meaningful’ comments, my view is that, if it does happen, it will reduce global warming by ~0.1 C – or delay it by ~10 years. And that delay would only be temporary, and temperature would zoom ahead in the years that followed.
Interesting to compare this critical account with a story published in news.com.au (a Murdoch site), in which the ‘coming ice’ age is more or less presented as a fact (“Earth heading for ‘mini ice age’ within 15 years’) and rounded up with drawing attention to the present cold front affecting SE Australia:
“Tropical-style thunderstorms, accompanied by heavy snowfalls, roared through the Blue Mountains, west of Sydney, and towns as far as Orange on Saturday night.”
Full story here:
Professor Ove Hoegh-Guldberg, Director of the Global Change Institute and Professor of Marine Science at The University of Queensland, Brisbane, Deputy Director of James Cook University’s Centre for Excellence in Coral Reef Studies, and an ARC Laureate Fellow in 2013, is one of the authors of a paper just published in Science vol. 349, 3 July 2015, no. 6243, DOI: 10.1126/science.aac4722: http://www.sciencemag.org/content/349/6243/aac4722. in which the effects of climate change on the oceans are discussed under two scenarios, one if we continue as now, the other if we reduce temperature rise to 2 degrees.
Professor Hoegh-Guldberg has also published an article in Conversation accessible to the wider public, in which he emphasises the need for urgent action if we want to avoid disaster: “……..the ocean system could not be more important: it regulates the global temperature and atmosphere, feeds 3 billion people, and largely determines our weather. The ocean also has lots of “inertia” – which means that getting the ocean to change takes a lot of energy, but once it begins to change, slowing it down becomes more or less impossible…..” . Full article here:
According to the Sydney Morning Herald 9.5.2015, ”
“Climate change is a hoax led by the United Nations so that it can end democracy and impose authoritarian rule, according to Prime Minister Tony Abbott’s chief business adviser.
Maurice Newman, the chairman of the Prime Minister’s business advisory council, has written in The Australian that scientific modelling showing the link between humans and climate change is wrong and the real agenda is a world takeover for the UN.
This is not about facts or logic. It’s about a new world order under the control of the UN “
Full article here:
Perhaps Maurice Newman can explain the following:
The Global Monitoring Division of NOAA/Earth System Research Laboratory has published data which show that for the first time since measurements began, the global monthly mean carbon dioxide level has exceeded 400 parts per million in March 2015, a rise of more than 120 parts per million during the industrial age.
(Graph from Ed Dlugokencky and Pieter Tans, NOAA/ESRL (www.esrl.noaa.gov/gmd/ccgg/trends/)
For methods, interpretation and links to other relevant sites see:
In the last chapter of the book edited by me “The Balance of Nature and Human Impact, Cambridge University Press 2013″, we, i.e. Klaus Rohde, Hugh Ford, Nigel R.Andrew and Harold Heatwole” deal with “How to Conserve Biodiversity in a Nonequilibrium World”. The first section of the chapter discusses economic, esthetic and ethical arguments for conserving biodiversity. We conclude that in the modern world people are most impressed by economic arguments, whereas the ethics of the problem is very rarely considered. Are there ethical reasons for conserving biodiversity? We point out that there indeed are, convincingly demonstrated by the German philosopher Arthur Schopenhauer. His philosophy is particularly suitable, because it appeals not only to philosophically educated Westerners, but also to all those who have a Buddhist or Hinduistic background, i.e. a very large proportion of mankind. Schopenhauer was the first Western philosopher who taught that ethical (moral) behaviour must be based on compassion with humans and animals.
I have given a concise outline of Schopenhauer’s philosophy of ethics and justice earlier:
Here I mention a few important points in excerpts taken from my earlier essay:
Schopenhauer’s ethics and theory of justice follow from his epistemology, according to which the world as it appears to us, as we perceive it, is to a large degree shaped by our mental apparatus. Following Immanuel Kant, he assumes that time, space and causality are not characteristics of the thing-in-itself (“Ding an sich”) but categories of our mind. All distinctions between individuals disappear once these categories are taken away. In other words, all beings are in essence One.
Schopenhauer’s ethics has had a deep influence on many philosophers and writers after him. Albert Einstein, for example, mentions Schopenhauer as an important influence on his views. Schopenhauer was the first who arrived at conclusions similar to those in Eastern philosophy, in particular Hinduism and Buddhism. And he was the first in Western philosophy who based ethics on compassion with man and animals.
……… Schopenhauer develops a theory of ownership, of natural justice and law in general. Injustice is the original and positive, justice the derived and negative concept. “The only purpose of law is determent from encroaching on others’ rights”. Schopenhauer considers Kant’s thesis that humans should always be considered to be the end (“Zweck”) and never as means, as vague and problematic, because “a murderer sentenced to death must with full justification be used as means”, as a determent and for the re-establishment of public security. However, this applies only to justice in time (“zeitliche Gerechtigkeit”), eternal justice which applies to the entire world (that is, lies in its essence) and does not depend on human constructions (“Einrichtungen”), cannot be retaliatory, because it lies not in time unlike justice in time which is based on retaliation. “Punishment must here (in eternal justice) be connected with the crime in such a way that both are one.” If one wants to know what humans as a whole and in general are worth from a moral perspective, one only has to look at their fate as a whole and in general. This is indigence (“Mangel”), misery, agony and death. Eternal justice at work…..”. However, the “crude individual” has a different view, since he knows only the temporally and spatially separate appearances: he sees tormentors and murderers on the one side and sufferers and victims on the other, who are really only One. Nevertheless, in the depth of his consciousness he sometimes has the “somewhat dark hunch” that “all this is not entirely foreign to him”. Horror (“Grausen”) is founded on this sometimes appearing hunch. All evil in the world derives from the Will which is the real essence of each single person. Hence (Schopenhauer quotes Calderon’s “Life as Dream”, in which the Christian dogma of original sin is expressed: “Since the greatest guilt of man is that he was born”). – Esoterically depicted in the Vedas and especially in the Upanishads, the myth of transmigration expresses the cognition of eternal justice in an easily understandable form for the people. You must not kill an animal, because at a time in eternity you will be born as such an animal and suffer the same death”. This is the meaning of “tat twam asi” (This is you), which is the foundation of Hindu teaching. – In the same sense Christian ethics forbids retaliation of evil with evil and submits to eternal justice (“Revenge is mine, I shall retaliate, says the Lord”).
Our discussion to this point permits a description of the ethical significance of action. According to Schopenhauer, genuine virtue can come only from the insight which recognizes in a foreign being the same being as one’s own. “In principle (“an sich”) all deeds…. are just empty images, and only the attitude (ethos, “Gesinnung”) that leads to them, lends them moral significance.” The principle of justice (based on the negation of evil) commands that one must not hurt others.” Genuine goodness goes much further and leads to love of mankind (“Menschenliebe”): one distinguishes much less than usually between oneself and others, one sacrifices one’s property and even oneself to one’s neighbour (“Nächster”) and one does not torture an animal. Love is based on the recognition of foreign suffering and pure love is therefore by its nature compassion. All this is in direct contradiction to Kant’s view that any truly good and virtuous deed is based on abstract reflection, on the concept of duty and the categorical imperative.
In Schopenhauer’s time (the first half of the 19th century), destruction of the environment had not become the important issue it is today. Hence, he does not deal with conserving the environment as such. However, his conclusion that moral behaviour of humans must be based on compassion with fellow humans and animals should be interpreted as meaning that animals must be protected and therefore also their habitats and the environment in general. In other words, we must not preserve organisms and the environment as a whole because they are of economic benefit to us, we must conserve them because we have an ethical responsibility towards nature, i.e., not only to the next generations of humans, but also to other living beings.