Mostrar mensagens com a etiqueta Ecoceno. Mostrar todas as mensagens
Mostrar mensagens com a etiqueta Ecoceno. Mostrar todas as mensagens

domingo, 5 de julho de 2026

Just launched! A comprehensive new manual gives guidance on identifying, framing, and investigating international environmental crimes

This guide from UCLA Law's The Promise Institute for Human Rights (Europe) and Climate Counsel is a crucial resource for practitioners, investigators and civil society actors seeking accountability for environmental crimes.

It also provides the practical foundations for future implementation of an international crime of #ecocide.

The natural world is increasingly being placed at the heart of international criminal law, with the International Criminal Court’s Prosecutor last year announcing a major policy review that commits it to pursuing accountability for environmental harm. As international precedent develops, the prospect that ecocide (mass harm to nature) will be recognised by ICC member states as the fifth core atrocity crime grows stronger. Such a step would place it on the same legal footing as genocide, war crimes, crimes against humanity and the crime of aggression.

Access the manual here

The manual is compiled by Kate Mackintosh and Richard J. Rogers, with contributions from Maksym Popov,Donna Cline, Wayne Jordash KC, Dmytro Koval and Professor Darryl Robinson.

terça-feira, 28 de abril de 2026

Ecologia Real: Por que a autonomia da natureza é a nossa própria essência


A imagem da pega-rabuda, empoleirada com altivez sobre o tronco rugoso e coberto de líquenes, funciona como um manifesto visual da ecologia profunda, desafiando a visão antropocêntrica que teima em colocar o ser humano no topo de uma hierarquia imaginária. Nesta perspectiva, a ave não existe para o nosso deleite ou utilidade; ela possui um valor intrínseco e o direito inalienável de florescer por si mesma. O contraste entre a sua plumagem alvinegra e o brilho iridescente das suas asas revela a sofisticação da vida selvagem, que opera sob as leis de uma liberdade universal muito mais antiga e vasta do que as convenções sociais humanas.

Ao integrarmos o conceito de liberdade universal na ecologia, compreendemos que a autonomia deste ser está indissociavelmente ligada à integridade do ecossistema que o acolhe. Não existe liberdade real num mundo fragmentado; a verdadeira emancipação ocorre quando reconhecemos que fazemos parte de uma teia interdependente, onde o destino da ave, da árvore e do homem é rigorosamente o mesmo. É, por isso, nosso dever ético transmitir às gerações seguintes o princípio de do no harm e o respeito absoluto pelos nichos ecológicos, garantindo que o legado da biodiversidade seja preservado. Este texto convida à reflexão de que proteger o espaço de existência desta criatura é um ato de preservação da nossa própria essência, celebrando uma existência onde cada ser vivo é um cidadão soberano da biosfera, livre para cumprir o seu papel evolutivo na complexa rede de interações e equilíbrios que sustenta a biosfera.

domingo, 21 de dezembro de 2025

Santuário Cósmico


O santuário cósmico não é um lugar delimitado por paredes ou altares visíveis. Ele existe na totalidade do universo e manifesta-se sempre que o ser humano reconhece a sacralidade da vida. Cada estrela, cada organismo vivo, cada sopro de ar compõe este templo maior, onde tudo está interligado por relações de dependência, equilíbrio e mistério.

A cosmologia científica descreve a evolução do cosmos desde o Big Bang, a formação das galáxias, das estrelas e dos planetas, até ao surgimento da vida. Ao fazê-lo, mostra que somos feitos da mesma matéria primordial que deu origem às estrelas. Esta perceção reforça a ideia do santuário cósmico: não somos visitantes externos, mas expressão consciente de um processo cósmico em contínua transformação. O templo não está fora de nós; ele prolonga-se na nossa própria existência.

A cosmogonia, por sua vez, oferece narrativas simbólicas sobre a origem do mundo. Mitos de criação, tradições religiosas e saberes ancestrais não competem com a ciência, mas respondem a outras perguntas: porquê existimos, qual o nosso lugar, que valores devem orientar a vida. Essas narrativas transformam o cosmos em espaço de significado, onde cada elemento participa de uma história sagrada.

Pensar o cosmos como santuário é admitir que a natureza não é apenas recurso, mas presença. O solo que pisamos, a água que bebemos e a luz que nos aquece participam de uma ordem mais ampla, que nos antecede e nos transcende. Nesse sentido, cuidar da Terra torna-se um gesto espiritual: preservar é reverenciar, destruir é profanar.

O santuário cósmico também convida à humildade. Diante da imensidão do universo, o ser humano percebe a sua pequenez, mas também a sua responsabilidade. Somos parte do todo e, ao mesmo tempo, conscientes dele. Essa consciência transforma-se em ética: uma forma de estar no mundo baseada no respeito, na cooperação e na gratidão.

Por fim, reconhecer o cosmos como santuário é reconciliar ciência e espiritualidade. O conhecimento científico revela as leis e processos que sustentam a vida; a contemplação espiritual atribui sentido e valor a essa revelação. Juntas, elas apontam para uma visão integrada da existência, onde viver é, em si, um acto sagrado.

quinta-feira, 4 de dezembro de 2025

Poema da Terra Inteira

"Aprendi com as ervas que nada tem pressa.
Nasce-se porque sim,
como a luz que se desprende da manhã
sem pedir licença ao dia.
Caminho pelos campos sem querer compreendê-los.
A compreensão é um peso dos homens.
A relva sabe estar,
o rio sabe seguir,
a pedra sabe durar.
E ninguém lhes ensinou nada.
Abraço um carvalho antigo
e ouço, no silêncio da casca,
a memória de tudo o que já passou por ele:
vento, pássaros, neve, populações antigas
a marca de um raio,
o calor de muitos verões.
E percebo que não sou dono de nada,
apenas hóspede de passagem.
A Natureza não precisa de mim,
mas eu preciso dela
como quem precisa de respirar fundo
para lembrar o próprio nome.
Porque viver é simples:
respirar com a paisagem,
escutar o que cresce,
e reconhecer — num gesto sereno —
que somos apenas uma voz
no grande coro da Terra."

Reflexão ecológica: transição filosófica do Antropoceno para o Ecoceno
Toda a ética ambiental começa num reconhecimento simples: a Terra não é um cenário, é uma comunidade viva da qual fazemos parte. A verdadeira sabedoria ecológica nasce quando deixamos de olhar para o mundo apenas como recurso e passamos a vê-lo como relação.
Cada forma de vida — da mais discreta à mais imponente — participa num equilíbrio que não é aconselhável controlar, pois dele dependemos profundamente.
Não há superioridade, apenas interdependência.

Cuidar do planeta não é um gesto moral isolado; é um novo paradigma.
Não desejamos mais extinção mas sim um futuro partilhado de todas as espécies, permitindo que as futuras gerações usufruam plenamente do Ecoceno.

E talvez o maior ensinamento seja este:
proteger a Terra não é salvar algo externo a nós — é preservar a continuidade da própria vida
de que somos expressão.
Joao Soares 04.12.2025

quarta-feira, 12 de novembro de 2025

Martin Stürtzer - quando a música se cruza com meio ambiente e cosmologia




Martin Stürtzer é um músico e produtor alemão que se destaca na criação de paisagens sonoras dentro dos géneros ambient, dark ambient, space ambient e Berlin School, uma vertente da música eletrónica influenciada por artistas como Tangerine Dream e Klaus Schulze. A sua música é marcada por atmosferas imersivas e espaciais, frequentemente meditativas, que evocam a sensação de viagem pelo cosmos ou pela interioridade humana. Utilizando sintetizadores analógicos e modulares, Stürtzer constrói texturas sonoras profundas e em constante evolução, muitas vezes acompanhadas por ritmos sequenciados e hipnóticos que aproximam algumas das suas composições do ambient techno e do downtempo. Os seus trabalhos exploram temas ligados à ficção-cientícia , ao universo e à natureza, criando um som que convida à contemplação e à introspeção.

quinta-feira, 11 de setembro de 2025

Mudança Global difícil, mas possível


Nem o diagnóstico, nem as soluções apresentadas, são novas, mas vale pela sistematização, um estudo recente (The Earth4all scenarios: human wellbeing on a finite planet towards 2100) elaborado por um grupo de cientistas e especialistas em economia sustentável, liderado pelo norueguês Per Espen Stoknes do Centro para Crescimento Sustentável, e publicado na revista Global Sustainability. Ai é exposto que o modelo económico dominante está a desestabilizar as sociedades e o planeta. O colapso não é inevitável, mas são necessárias mudanças ousadas para inverter o rumo. Não se trata apenas de ajustar políticas. Trata-se de repensar profundamente a forma como produzimos, consumimos, investimos e governamos.

O estudo, feito a partir do modelo Earth4All, combinação de ciência, modelos informáticos e cenários socioeconómicos e ambientais, parte de duas perguntas: o bem-estar humano pode melhorar sem aumentar a pressão sobre o planeta? Haverá tempo para uma transformação real num mundo assolado por crises? A conclusão é que o catastrofismo é evitável, desde que a “transformação económica mais rápida da história” seja acionada, promovendo algumas “mudanças excecionais” em relação aos índices de pobreza, desigualdade, empoderamento, energia e alimentação.

Dessa forma é possível “desviar a economia da sua trajetória atual, melhorar o bem-estar humano global e reduzir tensões sociais. No centro desta turbulência está um modelo económico que foi capaz de gerar crescimento em décadas passadas, mas agora está em erosão e a “corroer os alicerces da sociedade e do planeta.”

O estudo apresenta dois cenários. Continuar na trajetória atual — marcada por respostas tímidas face aos impasses — e enfrentar uma espiral de graves crises interligadas: ambientais, sociais, políticas e económicas. Ou ser capaz de um “grande salto”, uma transformação sistémica que pode travar o aquecimento global, reduzir desigualdades e promover uma prosperidade sustentável.

A escolha não é técnica, é política. E ignorar os sinais é perpetuar algo que favorece poucos e sacrifica muitos.
Os investigadores propõem um conjunto de mudanças simultâneas, como erradicar a pobreza com investimentos massivos e cancelamento de dívidas. Reduzir a desigualdade através de impostos progressivos e redistribuição de riqueza. Empoderamento das mulheres com acesso equitativo à saúde, educação e reforma. Alteração dos sistemas alimentares com produção sustentável e mudanças na dieta, ou revolucionar o sector energético com eficiência, eletrificação e energias limpas.

Não são utopias técnicas — são desafios políticos. E é aí que reside o obstáculo: a falta de vontade, visão e coragem para romper com a inércia. E não apenas ao nível dos governos. Os cidadãos precisam de exigir e pressionar mais. É a partir dessa conjugação de fatores que será possível reconfigurar radicalmente a economia, os sistemas energéticos e estilo de vida, de forma a beneficiar tanto as pessoas como o planeta.

sábado, 25 de novembro de 2023

Michael Marder


"Planets are errant stars; they fascinated the ancients because unlike other stars they did not stay put in the night sky. Humanity is an errant species; perhaps this is why it is a planetary species, dreaming of becoming interplanetary. In their wanderings, planets are nevertheless bound to stars they orbit, not to mention the gravitational fields organizing the spacetime around them. Does our errant, nearly lost, kind have any analogous bonds left?"

Michael Marder

domingo, 28 de maio de 2023

The Anthropo-Sin System- por George Tsakraklides

“We are not approaching a collapse. We are experiencing the symptoms of a collapse that has already happened long ago”

Our Game-Ending Love Affair With Technology
Despite their momentum and efficiency, civilizations have always been incredibly naïve when it came to envisioning their future. There was always good food for thought, and plenty of incentive to plan for the immediate next day. However, when it came to tackling the bigger long-term questions, it was as if the future didn’t even exist. Our approach has always been tactical at best: focusing on short-term gains, while completely ignoring the bigger, long-term existential challenges. There was far more interest in achieving progress than in sustaining it. For this reason, the emphasis has always been a technological one: it is the short-term technological tools which provide us with the fastest and most spectacular bursts of growth, bringing about an almost immediate transformation every single time. We quickly learned that technology was viral, it was a profit maker, and for these reasons, virtually unstoppable. We might as well resign ourselves, sit back and observe as technological viruses ravage through our civilizations like wildfires in the wind. In this section, I will explain how we tragically relinquished three things to machines: our freedom, happiness, and responsibility. I will explain why this happened, and what the existential repercussions are.

We surrendered to technology a long time ago. Along with personal gain, it was internalized defeatism towards the inevitability of technology which prevented leaders and planners from stopping and thinking about how humans actually felt: at an individual level, living in these new, magical worlds they had constructed. There was no risk analysis, and perhaps there wasn’t even time to think, as we were all too busy dealing with the changes that each new technological whiplash brought on our doorstep, piling upon still fresh, previous changes. At every step of our technological journey we forgot to ask the most important question: was this progress? Was this really what we wanted?

But the deeper, and more disturbing question we forgot to ask, and which remains unanswered today, was: were we the ones consciously transforming our lives, or was technology transforming us? Were we in control of this process or were these technological viruses in the driver seat, infecting our society, leaving us barely capable of mustering a response while we still processed the shocks of the technological revolution that had come right before the current one? Did there come a point when we just gave up trying to resist, and decided, that we would just have to mold our new life, our entire existence, however best we could, around each new technological monolith that ushered itself into our lives? Had we been violently pushed aside? Had humans simply become vehicles for technology’s expansion and evolution? And most importantly, had we become something lesser, perhaps outdated, given that technology mutates and evolves much, much faster than us?

These are all very valid questions which we should be asking retrospectively, all in the context of a bigger question from a practical and biological perspective: how does a human, essentially an animal that does not physically change over time (especially now that medicine has halted natural selection and therefore evolution), cope in a rapidly changing environment? While in nature species that experience such extreme changes go extinct very quickly, humans had managed to survive, forming a co-dependent relationship with technology based on mutual abuse. But how was their mental and physical health affected? Did our societies actually “adapt” or was this a misconception? Was it more of a case of them having internalized trauma upon trauma? For example, while we may have significantly increased our life span, how meaningful is this new, long, life we are living? Since innovation always moves at breakneck speed, there is never the time, or even the desire to test the effects of new technologies on our well-being. From cigarette smoking to pesticides, humanity has always learned the hard way which of these innovations are good for us and which are not. Human civilization is an ongoing experiment, and humans are the mad scientists: too risk-taking to stop and think, and always willing to be guinea pigs in their own study.

Had we been too quick to accept the conveniences that came with technology, for the price of relinquishing essential parts and needs of our biological existence? We are still made of flesh, blood, feelings and emotions. Yet each successive technological virus appears to bypass these needs, at best adjusting itself to any severe side-effects to the host, who becomes an unsuspecting carrier. Putting aside the dazzling array of consumeristic and other benefits we reaped, are we happier than the generations before us? Or have we completely sold our soul to technology? Today these questions remain unanswered, as technological evolution accelerates and reaches breakneck speed, leaving us to eat dust while it disappears into the distance. Yet we have completely embraced what is happening to us, maybe because many of us feel there is nothing to do but accept it, or maybe because we cannot even fathom ourselves outside of the context of technology anymore. It is easy to make the argument that we have been demoted, turned into a peripheral hardware accessory of a much more efficient, emerging, non-DNA-based AI civilization. Is this the beginning of the end? Or, have we died already? It is easy to look at this situation and concur that it is already way too late for us to go back to ourselves. We are too tech-dependent. But as long as humans are a species made of flesh, blood, water and emotions, they will have needs which are very different to those of machines. We are not machines, and this is precisely the mistake that we have been making: comparing ourselves to them.

In order to understand what is happening to us and answer all of these questions, it is important to go back to the beginning of events, and realize that we have enmeshed in a toxic, unconditional love affair with technology which started millennia ago. In a fashion typical to that of any blind, lovestruck human, we have given ourselves an inferiority complex towards the object of our affection. Our civilization has given itself a self-harming inadequacy complex against machines. In the same way that we rejected, and subsequently destroyed, natural “wilderness”, we are beginning to reject anything “non-machine-like” about us. We want to become more like the non-human entity we are in love with. This is a dangerous moment, and the wrong path for us because again, we are not machines.

This love affair explains why the temptation for humanity to succumb and submit to technology unconditionally, has always been too much to resist. Our freedom was the first to be given up, as we trusted technology with our own life. Facing the unknown future with vacant, unjustified optimism, we replaced uncertainty with the dogma that technology was working for us, when in fact it had almost domesticated us for its own benefit. Our adoration of technology, not simply as a means to an end, but as the ideal ultimate destination for humanity’s rebirth and evolution, continued through the ages as we looked down upon our “human errors” and imperfections. Driven by blind adoration, the expectation that this inanimate entity will be forever on our side and even solve all of our existential problems, including the climate crisis, has been incredibly naïve, and will very likely prove to be catastrophic. But we were too corrupted by the technological goodie bag that had come with the adoption of all of these innovations. Beware of Greeks bearing gifts. Technology was the Trojan horse which was enough to glaze over our eyes and tempt us with more lazy, easy gains. The price? Auctioning off the last remaining free bits of ourselves to an increasingly sentient entity that does not represent the interests of the human species, simply because it isn’t human. It is It, and just like us, it only cares about itself. By putting all of our faith and trust in technology, we had relinquished a substantial part of our freedom. Yes, we did become something “lesser”, because we believed we were lesser.

Along with relinquishing our freedom, we gave up on the notion of true happiness, replacing it with counterfeit versions of happiness which only made sense in a machine world: we started quantifying happiness in the number of consumer goods we own and GDP, rather than meaningful existence, exactly because we increasingly became like machines. Today we are as far away as we have ever been from answering the question “are we happy?”, for a very simple reason: we are trying to answer the question in machine terms. But it is a question that our technologies and machines do not have to worry about. Happiness, and human happiness for that matter, is not their problem. Happiness is exclusively a human problem. Machines don’t have the emotions, feelings of isolation and social needs that we have, and if they do develop these someday, they will be on a separate cosmos of social hierarchy with its own rules and needs very different from ours. Yet despite this risk, we have chosen to increasingly mechanize and automate so much of what makes us intrinsically human. We have stiflingly surrounded ourselves with layer upon layer of digital paraphernalia, naively assuming that the little human buried somewhere within this new ecosystem, would still remain “human”. What we have done in effect is to try and be increasingly more and more like machines: beings that do not need happiness or define it in quantitative measures that bear no relationship whatsoever to true happiness. Even psychotherapy is going digital. We have outsourced our happiness and future of the planet to a techno-economic entity which not only does not understand what happiness is, but it doesn’t fundamentally have a need for it, for itself. Let that one sink in.

There is never enough inquiry about how humans would feel in a new world, surrounded by new machines, infused with new forever chemicals that they invented long ago, the impact of which on the human body we still do not know, decades later. Our insight into ourselves runs at a pace much, much slower than the pace of technology. All we can do is assume impact position and accept the technological, social, emotional and existential whiplash. It is no wonder that the modern human often feels so alienated, disconnected, and many times completely lost. The recurring trauma of successive technological impacts has left its mark on our civilization, which has done its best to adapt each time, by trying to catch up with the machines: to be more machine, and less human. This is a pattern of self-harm that attempts to deal with the original trauma. But all it achieves is further and further distancing from the self.

The third and most troubling aspect which humans have relinquished to machines is responsibility. The hope that technology will save us is misguided, given that technology only cares about itself. It also doesn’t care about clean air, water, or habitable conditions for fragile, DNA-based life forms. We put all of our trust and hope into technology, along with the responsibility for cleaning up our own messes. But responsibility is what happens when we own up to the truth that we are and have always been the one and only master of whatever happens to us. As long as this civilization feels entitled, it will continue to fall victim to its own irresponsibility.

Lovestruck humans have been nurturing a millennia-old delusion about what our future is, and how we get there. In fact, we have been deluding ourselves that we are progressing. Each generation of humans has been reared with the delusion that it is better off than the generation before: better health, better well-being, more happiness. While this may be true when looking at macroeconomic factors, it is safe to say that we are beginning to fail in critical aspects. Our quality of life is diminishing, and this is evident in the fact that increasingly large parts of our economy are focused on ways of managing and healing the many physical and spiritual ailments we are sustaining in the name of progress.

Each example of “progress ” comes with a counterargument. For example, the obesity epidemic is the direct result of so-called progress in our food industry: there has been tremendous progress in increasing the shelf-life of products, while at the same time making them highly addictive and full of chemicals. Mass food production and quantity have been prioritized at the expense of nutritional quality. Frightening progress in the area of marketing boosted the consumption of this overprocessed food even further, making junk and snack food part of the family culture, and setting humans on a path to diabetes, obesity and cancer from the first days they come into existence on the planet. Our wellbeing has been going into reverse for a long time now. We may live longer, but this is due to technologies and medicines addressing modern diseases that did not even exist before. The reality is we have many more ailments today, as well as more things to worry about.

Our current predicament has already answered the question “will humans be happy in this future world?” There are record levels of depression and anxiety, which most of us accept as a benign compromise of “modern living”. We have blindly accepted that in this new, polluted and mechanised world, we are meant to be busy, to be stressed, sleepless, and unhappy. Yet we don’t recognize that this is not an ordinary unhappiness, but a deep existential crisis that is here to stay, simply because we said goodbye to all our previous worlds: we relinquished our freedom, our happiness, and our responsibility. Without thinking twice, in our rush to achieve each new milestone in our civilization we galloped forwards, leaving behind both body and mind.

Continuing to adopt machine-defined as opposed to human-defined ideals of happiness, we naively assumed that we would be happier and more fulfilled in a world that was more functional. All our models of progress focused on increasing our every-day convenience, rather than in developing our well-being. We have left a lot of our life up to automation and “efficiency”, without realizing the negative effects of this. Our mechanised educational system is focused on developing skills, rather than developing humans. It prioritizes building specialized humans with “skills” and “qualifications”, rather than whole ones with a world view, critical thinking, moral compass and a conscience. Our work has moved from real jobs to “bullshit jobs”, from making stuff to handling stuff, and from doing to re-doing. We may have built machines to automate our lives, but we became machines ourselves in the process.

In fact, it would seem that we are beginning to look more and more similar to each other, as if we are industrially-made products ourselves. Just like the cheap, mass-manufactured products that they created, humans have become more single-layered, predictable and plastic. Society has become a factory churning out almost identical humans who are ready to consume more, think less, and never dare to stray away from the assembly line of the factory, or they’ll be quickly chucked into the bin labelled “unsellable”. We have become the sweatshop-made, barcoded, budget version of our former selves. Our worth is pre-set, our whereabouts are known at all times, and our usage is clearly limited by the safety label in the back of the packet.

It is easy to see the damage that our love affair with machines has inflicted on us in as little as just one generation. The conversations I have with my mother about her childhood are most enlightening. In my mother’s house, there was no fridge. Families would prepare their own food and find ingenious ways to store it. People were very poor, but much fulfillment came from being connected to the food production process. I remember my mother’s story about making home-made pasta, using locally sourced flour, butter and eggs which of course have a much higher nutritional content. After the dough was made, sheets and strings of pasta dough were suspended from every piece of furniture in the house in order to air-dry, before it was to be cut to pieces and stored for the winter. The entire family was involved in the production, and my mother’s main role as a little girl was to make sure the cats were kept away from jumping on the strings of pasta while it dried. The food was more nutritious, and the family was making memories, feeling connected with each other, feeling grateful to the mill that gave them the flour, the hens that laid the eggs, the generosity of nature and the community they lived in. Compare this to the five seconds it takes to grab a stale imported packet of bleached pasta and throw it in the supermarket trolley. Are we happy in our new world? Are we even alive?

It is no wonder that some of us are asking this, given that much of our life has become virtual: our friends, our workplaces, our leisurely activities. We are becoming algorithms, avatars, trying to navigate a world that is not just a step change from where we are, but a massive leap into the unknown. Can our mental and physical health handle it? There are signs that many of us are feeling lost as well as oppressed in such a world. There is increasing pressure to conform to stereotypes propagated by the metaverse, projected on to us by an economic system that is only interested in making us efficient consumers. In the name of living up to our online avatar and the perfect person we are expected to be in this new world, we are increasingly asked to compromise our personal life, our data, anything that makes us look “different”, at the risk of being chucked into the “unsellable” bin. Racism and discrimination take on much more covert, digital incarnations, escaping detection.

The more humans become isolated from each other through layers and layers of algorithm, the more they embark on a terrifying, desperate quest to “find themselves” in the dark digital universe, rather than in the right here, right now. It is no wonder that there is a entire industry of life coaching set up to monetize our new insecurities in this environment, and a pathological blogging and social media culture aimed to convince people that they are not good enough, both physically and mentally, so that they purchase “life-yoga solutions”.

Modern civilization is looking increasingly like a botched plastic surgery: we went in for a huge facelift job so that we can look great on the outside, without even asking about the internal complications in the medium term. Rather than stepping back and considering our place, we are adding one plastic surgery on top of another as our psychological coping strategy.

In a much broader sense, our natural world won’t be happy if we don’t manage to be happy first. We are taking out our mental illnesses on Earth, mindlessly destroying our natural heritage in order to fuel consumption and other addictions. In order to finance this habit, some of us accept to take high-paying corporate jobs that increasingly lead to burnout, discrimination, exploitation and further isolation and dehumanisation that we willingly subject ourselves to. We are driving ourselves mad as well as physically ill, for nothing.

And yet we still choose to call all of this, “progress”. Our toxic love affair continues, unabated.

sexta-feira, 4 de novembro de 2022

Terra vista a partir de Marte


Esta foto do rover Curiosity da NASA mostra a Terra vista da superfície de Marte, brilhando mais do que qualquer estrela no céu noturno marciano. A Terra é o ponto de luz brilhante um pouco à esquerda do centro da imagem e nossa lua pode ser vista logo abaixo da Terra. O Curiosity, que pousou no planeta vermelho em 6 de agosto de 2013, é o maior e mais avançado rover já enviado a Marte. Ele estuda a geologia de seus arredores e encontrou evidências de um ambiente passado adequado para sustentar a vida microbiana.

Os pesquisadores usaram a câmera do olho esquerdo da Mast Camera do Curiosity (Mastcam) para capturar esta cena cerca de 80 minutos após o pôr do sol no 529º dia marciano, ou sol, do trabalho do rover em Marte (31 de janeiro de 2014). A imagem foi processada para remover efeitos de raios cósmicos. Um observador humano com visão normal, se estivesse em Marte, poderia facilmente ver a Terra e a Lua como duas ‘estrelas’ noturnas brilhantes distintas. Quando o Curiosity tirou a foto, a Terra estava a cerca de 160 milhões de quilómetros de Marte.

Explore with Curiosity

English
This photo from NASA’s Curiosity rover shows the Earth as seen from the surface of Mars, shining brighter than any star in the Martian night sky. Earth is the bright point of light a little left of the image’s center and our moon can be seen just below Earth. Curiosity, which landed on the red planet on August 6, 2013, is the largest and most advanced rover ever sent to Mars. It studies the geology of its surroundings and has found evidence of a past environment well-suited to support microbial life.

Researchers used the left-eye camera of Curiosity's Mast Camera (Mastcam) to capture this scene about 80 minutes after sunset on the 529th Martian day, or sol, of the rover's work on Mars (January 31, 2014). The image has been processed to remove cosmic-ray effects. A human observer with normal vision, if standing on Mars, could easily see Earth and the moon as two distinct bright evening ‘stars’. When Curiosity took the photo, Earth was about 99 million miles (160 million kilometers) from Mars.

This picture adds to our collection of photos of planet Earth from afar, giving a unique perspective to our place in the cosmos.

segunda-feira, 10 de outubro de 2022

Morreu o filósofo Bruno Latour, figura maior do pensamento ecologista

O filósofo e sociólogo francês Bruno Latour, figura emblemática do mundo das ideias e do pensamento ambiental, morreu na madrugada deste domingo em Paris, aos 75 anos, segundo a sua editora.


"As Éditions La Découverte receberam com pesar a notícia do falecimento de Bruno Latour esta noite em Paris. Todos os nossos pensamentos estão com a sua família", escreveu a editora num comunicado enviado à AFP.

Após o anúncio da morte daquele que foi descrito pelo The New York Times em 2018 como o "mais famoso e incompreendido dos filósofos franceses", seguiram-se as reações.

O presidente francês, Emmanuel Macron, elogiou no Twitter "um espírito humanista e plural, reconhecido em todo o mundo antes de ser reconhecido em França".

Latour nasceu em 22 de junho de 1947 numa família de comerciantes de vinho em Beaune, no centro-leste da França.

Formou-se em filosofia e antropologia. Latour começou por lecionar em escolas de engenharia em França, mas também no estrangeiro, principalmente na Alemanha e nos Estados Unidos, onde foi professor visitante em Harvard.

Latour foi um dos primeiros intelectuais a perceber a importância do pensamento ecológico. No entanto, foi reconhecido acima de tudo no mundo anglo-saxão e vários dos seus trabalhos foram publicados pela primeira vez em inglês.

O conjunto da sua obra recebeu o Prémio Holberg em 2013 e o Prémio Kyoto em 2021. Foi considerado "criativo, bem-humorado e imprevisível", segundo o júri do Holberg, que premeia obras nas Ciências Sociais.

Do seu corpus de trabalho constam obras como "La fabrique du droit. Une ethnographie du Conseil d'état", "La Vie de laboratoire", "Nous n'avons jamais été modernes", "Les Microbes. Guerre et paix" (sur Louis Pasteur) e "Où suis-je ?", este último escrito durante a pandemia de covid-19.

O intelectual interessava-se, entre outros temas, por questões de gestão e organização de investigação e, em geral, pela forma como a sociedade produz valores e verdades.

Em 2021, Latour disse à AFP que as mudanças climáticas e a crise da pandemia revelaram uma luta entre "classes geossociais".  "O capitalismo cavou a sua própria sepultura. Agora, trata-se de repará-la", disse ele.

O intelectual resumiu o seu trabalho para o público em geral em algumas das suas obras e ampliou o seu público com ensaios sobre política.

Latour foi um dos idealizadores da teoria, nova na sociologia, do "ator-rede" que leva em conta, para além dos humanos, objetos (ou "não-humanos") e discursos, sendo estes também considerados "atores".

terça-feira, 22 de fevereiro de 2022

Entrevista a Dennis Meadows no 50º aniversario da publicação do livro The Limits to Growth


Only rarely does a book truly change the world. In the nineteenth century, such a book was Charles Darwin’s On the Origin of Species. For the twentieth century, it was The Limits to Growth. Not only did this best-selling 1972 publication help spur the environmental movement, but it showed that the underlying dynamics of the modern industrial world are unsustainable on the timescale of a couple of human lifetimes. This was profoundly important information, and it was delivered credibly and clearly, so that every policy maker could understand it. Sadly, the book was rejected by powerful people with vested interests in the Western growth-based economic model that was overtaking the rest of the world. Today we are starting to see the results of that rejection.

Of the book’s four authors, only Dennis Meadows and Jørgen Randers are active (Donella Meadows died in 2001). I recently reached out to Dr. Meadows, whom I’ve gotten to know during the past few years, to see if he would be willing to engage in a short discussion, on the occasion of the fiftieth anniversary of the publication of The Limits to Growth. He graciously agreed.

Richard Heinberg: Dennis, it is an honor to have this opportunity to interview you. Congratulations on having co-authored the most important book of the past century. I’m delighted that you’re willing to reply to a few questions.

First, how is reality tracking with the scenarios you and your colleagues generated 50 years ago?

Dennis L. Meadows: There have been several attempts, recently, to compare some of our scenarios with the way the global system has evolved over the past 50 years. That’s difficult. It’s, in a way, trying to confirm by looking through a microscope whether or not the data that you gathered through a telescope are accurate. In fact, accuracy is not really the issue here. Our goal in doing the original analysis was to provide a conceptual framework within which people could think about their own options and about the events that they saw around them. When we evaluate models, we always ask whether they’re more useful, not whether they’re more accurate.

Having said that, I will also say that the efforts which have been undertaken have generally concluded that the world is moving along what we termed in our 1972 report to be the standard scenario. It’s an aggregated image of the global system, showing growth from 1972 up to around 2020, and then, over the next decade or two, the principal trends peaking out and beginning to decline. I still find that model very useful in understanding what I read in the papers and in trying to think about what’s coming next.

RH: Generally, when it comes to discussions about environmental impacts on society, resource depletion gets a lot less attention than pollution. Nearly everybody talks about climate change these days, but the background assumption seems to be that, if we reduce emissions to “net zero,” we can continue living essentially as we do now—with a consumer culture, 8 billion people, and cruise ships (hydrogen powered, of course). There’s very little discussion in the mainstream—even among most scientists, it seems to me—about how growing population and consumption will lead to a series of depletion crises even if we somehow avert the worst climate impacts. How do you see the impacts of depletion and pollution developing as constraints on future growth?

DLM: I would say that depletion and pollution are already constraints on future growth. Take just oil, for example. In the 90s, the average price was about $30 a barrel. We’re now in the vicinity of $100 a barrel, even taking inflation into account. That is beginning to put a significant damper on investment decisions. And plus, there is of course, no possibility of avoiding climate change, even if we did reduce emissions to net zero. The lifetime of CO2 in the atmosphere (its half-life is about 120 years) means we’re going to have to live for the rest of this century with the consequences of almost everything we’ve dumped into the atmosphere up until now.

The last time the concentration of greenhouse gases in the atmosphere was this high was about 4 million years ago. There were no humans around, and sea level was about 60 feet higher than it is today. This is not science fiction. We know that if the Antarctic ice sheet melts off, it will raise global sea levels by about 190 feet. That will add, of course, to the expansion of the water in the oceans which is coming from warming temperatures. We also see that the Arctic ice sheet is melting. And there’s absolutely no reason I’ve seen to imagine other than that the effects of current warming will accelerate that process.

However, it is useful to imagine (although it’s a fantasy) that we could eliminate climate change as an issue. Even then, major changes would be required. If you read the papers and look at the data, we see that natural resources are deteriorating on every single continent. We’re far above sustainable levels. Even if we could avoid climate change, there is no possibility of sustaining 8 billion people at anything near the living standards we’ve come to expect. There have been some academic exercises to calculate how many people the earth could support. That’s really a silly sort of exercise, because it ignores most of the values and goals that we have for making human life on this planet worthwhile: equity, liberty, welfare, human health. These things are all intimately affected by overpopulation. I don’t know what a sustainable population level is now, but it’s probably much closer to a billion people, or fewer, if we aspire for them to have the kind of living standards and the political circumstances that we enjoy in the West.

Depletion in the future is probably going to manifest most directly through what look like political forces. As countries like the United States and China become dependent on imports to sustain their living standards, which they are already with respect to oil, they will begin to implement political, military, and economic measures to gain control over those assets abroad. And that’s certainly going to bring us into conflict. Diverting resources off to the mechanisms of control will reduce the kind of growth that’s possible domestically. We can argue about how much technology will make new resources available to us, but the key thing to remember is that, generally speaking, technology is to be understood as a way of using fossil energy to secure something. And as our fossil energy resources start to decline, the ability of technology to make evermore abundant resources available is certainly going to go down.

RH: The Limits to Growth was heavily scrutinized and criticized. Much of the criticism was unfair and based on numbers from the book that were taken out of context and treated as forecasts—which they explicitly weren’t. But I wonder, with 50 years of hindsight, if any critics made you rethink some of your early assumptions or conclusions? 

DLM: Of course, I’ve often wondered how I would do things differently if I knew back in 1972 what I know now, and were once again constructing a team and organizing an effort to develop and analyze a global model. By and large, I think we made the right choices. I’ll talk in a moment about energy where, I think some important changes could have been made. One of our crucial assumptions was to look at the globe as a whole, and not try to differentiate amongst regions or countries. In hindsight, I think that was the right thing to do—although it did, of course, open us up to criticism. As little as we know about long-term global trends, we know even less about the dynamics of international transfers of people, finance, resources, energy, and so forth. So, trying to make a multinational model for the long term is going to leave you with an extremely complicated set of assumptions, all of which are based on ignorance, and that’s not a very useful model.


RH: The Integrated Assessment Reports of the Intergovernmental Panel on Climate Change (IPCC) are not systems models like World3 (the model used for The Limits to Growth) and do not consider the possibility of degrowth, only growth. Can you reflect on the differences in modeling approaches and what implications they have—for example, for the most extreme scenarios for greenhouse gas emissions?

DLM: There are profound differences between what we did and the modeling which has been carried out in support of the IPCC. I respect that effort enormously. I know many of the people involved in trying to model long-term climate change. They are excellent scientists, and they’re doing good work. They have generated much useful new knowledge. But the nature of their analysis is just totally different from what we did. It wouldn’t be too much of an exaggeration to say that the IPCC model starts first with what is politically acceptable, and then tries to trace out its scientific consequences, whereas we looked at what was scientifically known, and then tried to trace out its political consequences.

The IPCC model leaves many things exogenous. To use it you have to specify population growth assumptions, economic GDP level assumptions, and so forth. We worked very hard to make the important determinants of our model endogenous. It means that it evolves over time in response to changes that are occurring within the model. Making the important variables, like population, exogenous saves you a lot of criticism. You can give a bunch of different scenarios, and within that set, almost any politician will find something that they like.

The IPCC scenario is just telling us about climate change, and does not get into other issues. We were trying to provide an overall framework. So, they’re both useful efforts, just totally different. It’s like picking up a hammer and picking up a paintbrush, and asking which is better. And of course, the answer is, each has its own purposes.

RH: The Limits to Growth model just has “resources” as inputs to the economy, with energy included as a resource. I wonder if you see energy as special, as it takes energy to access all other resources, such as minerals. Would you think resource declines in general will follow energy declines specifically?

DLM: The most serious omission in our model, as far as I now understand it, was energy. We lumped all forms of energy implicitly into either the nonrenewable resource sector, or, in some farfetched way, the agricultural sector. That implicitly assumes that energy is infinitely substitutable—an assumption the economists make all the time, but which is, of course, totally erroneous.

I still remember when the oil embargo occurred, I think it was in 1972. And economists said, “Well, don’t worry. The energy economy in the United States is only 4 or 5 per cent of GDP. So even if it stops totally, the GDP isn’t going to go down very much.” Well, of course, that’s just an incredibly silly way of understanding reality. If there’s no energy, there is very little GDP. Whether or not the decline in energy availability will track closely or only loosely with resource availability remains to be seen. Energy availability, of course, is not only a matter of physical quantities, but also useful energy. The concept of energy return on investment (EROI) is extremely important, and probably well known to the people who monitor your website. We know that it’s trending down. Charlie Hall, in his pioneering work, has done the best job I’ve seen to calculate what EROI needs to be in order to sustain an economy as complex as ours. We have a ways to go, but it will be the decline of energy return on investment, which is the biggest problem.

RH: In rereading your book, I was struck by the excellent recommendations you made, starting on page 161. If only these had been adopted back then by policy makers globally! Unfortunately for us all, they weren’t, for the most part (though some successful efforts were made to slow population growth). Now, 50 years on, do you think different recommendations are appropriate?

DLM: I went back and looked at all three editions of our book. I couldn’t find anywhere that set of recommendations, excellent or otherwise. [RH Note: Dennis is correct here, of course: there are no “recommendations” per se, merely hypothetical conditions, such as the application of policies to produce an equalization of birth and death rates starting in 1975, that were fed into the scenarios in an attempt to produce a stable world condition throughout the 21st century.] However, whatever it was that we recommended back then certainly is not relevant now. In 1972, the impact of humanity on the globe was probably below sustainable levels, and the goal at that time was to slow things down before we hit the limit. Now it’s clear that the scale of human activities is far, far above the limit. And our goal is not to slow down, but to get back down: to find ways to maneuver the system, in a peaceful, equitable, hopefully fairly liberal way, and bring our demands back down to levels that can be borne by the planet. That’s a totally different question than the one we addressed. It would require a totally different kind of model than the one we built, and a totally different set of books than the ones we wrote. We were careful in our analyses, when describing our different scenarios, never to make statements about the output of the model, after the first major variable peaked and started to go down, because we understood that that would bring very profound changes in the social and the political system, which would almost undoubtedly make our model quite irrelevant. So, there’s still lots of interesting research to be done. There’s a whole new set of interesting questions. But you’ll have to look elsewhere than our work in order to get started on it.

RH: Do you think policy makers are any more open now than they were then?

DLM: It’s not a question of whether policymakers are open or not; it’s whether they’re more likely now to take constructive action than they were 50 years ago. That’s a complex question, and I don’t know the answer. Action requires not just openness, but also resources and concern. I’ve been able to convince people that, for example, climate change is coming. They don’t take action, not because they don’t believe me, but because they just don’t care. They’re focused on a short-term perspective within which the current system is giving them the power and the money they aspire to. They see no need for change.

It’s ironic, but with these kinds of problems over time, the concern tends to go up, but the discretionary resources tend to go down. And it’s often the case that, by the time policymakers become sufficiently concerned about something to start wondering what to do, they no longer have sufficient discretionary resources to be very effective. And this is all compounded with what I call the time horizon vicious circle. Because we haven’t taken effective action in the past, crises are mounting. It’s in the nature of the political response that, when crisis comes, you focus more and more on the short term, and your time horizon shrinks. And because that leads you to do things which fundamentally don’t solve the problem, the crisis gets worse. So, as the crisis gets worse, the time horizon shrinks even more, bad decision making increases, and the crisis goes up even further. That’s where I see us now.

I’ve used the metaphor sometimes of the roller coaster, which, for my German audiences, the most prominent example would be the one at Oktoberfest in Munich. In 1972, using this metaphor, I could say that the situation was kind of like a group of people standing at the ticket window and wondering whether or not they ought to get on the train. They still had a chance not to do it. But, in this analogy, they did. They got on the car, and they enjoyed a short period of growth up to the top of the first hill. Now they’re about to start to descend, and they no longer have much room for constructive action. All they can do is hold on and hope to survive the trip. That’s a simplistic way of understanding our situation, but it puts policymaking into a useful perspective.

RH: Of all the recommendations you made then (or new ones), what is the single most important? Is there a pebble of an idea that can start an avalanche of change?

DLM: The recommendations we made back in 1972 simply aren’t relevant now. So, although I could say, in theory, stopping population growth or increasing people’s concern for those far away might have been the most important things we could have done 50 years ago, now it’s really too late for that. If I were trying to start a new momentum for change, it would be on understanding the nature of human perception. Why is it that we tend to focus on the short term and the local, when in fact, the fundamental solutions to these problems are long-term and far away? And there’s a lot of research to be done. Economists have predicated their recommendations on the assumption that GDP will continue to expand forever. Certainly, it will not. We need to understand the implications of that and try to think through what practical policy recommendations could be implemented in response to that fact. I think about those things, but I certainly haven’t come to the point where I’m able to spell out a set of detailed recommendations.

RH: What do you think about the prospects for people to relinquish the idea of maximizing their power over nature, and to accept the idea of “enough” as an organizing principle for a good life? Would that be going against our genes, or just our cultural conditioning?

DLM: To an extent that we don’t appreciate in most cases, our species, Homo sapiens, and therefore its global society, are the result of 300,000 to 400,000 years of evolution, during which there was high survival value in focusing on the short-term nearby, and not worrying about the long-term far away. As a consequence, that’s the mental and the institutional endowment we have now for dealing with questions that, for the first time, really need something else. There are two ways we change: socially and biologically. Fundamental genetic change in our species requires 3,000 or 4,000 years. It takes about that long before a constructive mutation can become fairly widespread. Social adaptation can, at least in theory, occur quicker, so the question here is: what are the prospects for our social system to change in ways that are more congruent with the reality? It’s high in theory. In practice, I’m not sure. The dominant issue we face is that the current system is serving the interests of many people very well. There are a lot of people who get wealth and political power from the current system. And of course, when somebody else recommends a change, the people with that power are going to resist, and they have resisted. The fossil fuel industry is one example, but there are thousands. You can’t understand the nuclear debate if you don’t realize that some people are making millions of dollars by building nuclear reactors.

So, you need to ask not a physical scientist like me, but a sociologist or political scientist about the prospect for changing society. In the past, change happened rapidly under periods of crisis, not typically during periods of peace and success. As the crises grow we will see what change is available.

RH: You’ve done some research into how people change their behavior; have you learned some lessons that might be valuable for young activists?

DLM: I’m an old activist. I’m 80 years old. I don’t imagine that I have the capacity to put myself in the head of somebody who’s just starting out life and sees 60 or 70 years ahead of them. Nonetheless, I might offer at least a few things for them to consider. One is to recognize that people are motivated by many different factors: wealth, affection, fame, power. And if you want somebody to change, you need to understand what motivates them, and to persuade them that the change you recommend is going to serve their interests. This will be easier if their interests extend to people far away or out into the future. But one way or another, they need to find it to be in their self-interest. I’ve seldom found somebody who was willing to drop everything and do things I told them to do just because I thought it was a good idea.

Another thing I would say is that, no matter what happens over the next decades, at each moment there’s always an opportunity to do many different things. Some of them will make the situation better, and some of them will make it worse. And it’s ethically satisfying, and probably even effective in some way, to try and find the things that will make things better.

I don’t know what’s coming. I look at those downward sloping curves in my scenario, and I honestly don’t know what it’s going to look like on the ground over the next 40 to 50 years. But my guess is that some people may come through this period not even being much aware of collapse, whereas others, of course, are already far into the decline of their personal situation, their culture, their community, and so forth. Whatever turns out to be the case, I know that the people who have some practical skills, modest aspirations, and a good social network are going to fare better. So, if I were to conclude with any sort of simplistic recommendation, I guess it would be to build up your social networks. Use them as a source of new ideas, support, reinforcement, and satisfaction.

RH: Dennis, thank you again for talking with me, and deep and sincere thanks for all you’ve done over the years to help us understand our global predicament.

quarta-feira, 16 de fevereiro de 2022

Poema de Sophia Mello Breyner


"Pudesse eu não ter laços nem limites,
Ó vida de mil faces transbordantes,
Para poder responder aos teus convites
Suspensos na surpresa dos instantes!"

Extracto do Poema "Pudesse Eu"

segunda-feira, 29 de novembro de 2021

Superar o Antropoceno e o Piroceno para criar o Ecoceno


O Homo sapiens surgiu e se espalhou pelo mundo no período geológico do Pleistoceno, mas foi no Holoceno que floresceu a civilização e a espécie humana se tornou uma força onipresente no território global. A população mundial era de cerca de 4 milhões de habitantes no início do período Holoceno, há cerca de 12 mil anos. A estabilidade climática do Holoceno propiciou o florescimento do desenvolvimento econômico e social e o ser humano expandiu as atividades agrícolas, a domesticação dos animais, construiu cidades e montou uma máquina de produção e consumo de bens e serviços jamais vista nos 4,5 mil milhões de anos da Terra.

O crescimento da população e da produção foi de tal ordem que prêmio Nobel de Química, Paul Crutzen, avaliando o grau do impacto destruidor das atividades humanas sobre a natureza afirmou que o mundo entrou em uma nova era geológica, a do ANTROPOCENO, que significa “época da dominação humana”. Representa um novo período da história do Planeta, em que o ser humano se tornou a força impulsionadora da degradação ambiental e o vetor de ações que são catalizadoras de uma provável catástrofe ecológica.

Mas o Antropoceno é também a era do Piroceno. A palavra foi cunhada em 2015 por Stephen Pyne, professor emérito da Escola de Ciências da Vida da Universidade Estadual do Arizona. Piroceno foi encarado, inicialmente, apenas com um conceito a mais. Os seres humanos sempre deixaram sua marca no Planeta com fogo, primeiro para adaptar grandes áreas para caçar e criar assentamentos, depois para alimentar as pessoas, abrigar em casas, garantir a mobilidade por meio de navios, trens e carros e para criar conforto e bem-estar para uma população crescente. Mas, no Antropoceno, as queimadas geram custos cada vez maiores e o Piroceno virou uma evidência irrefutável.

piroceno aumenta a intensidade e o custo das queimadas

O Antropoceno
O Antropoceno é uma Era sincrónica à modernidade urbano-industrial. A Revolução Industrial e Energética que teve início na Europa no último quartel do século XVIII deu início ao uso generalizado de combustíveis fósseis e à produção em massa de mercadorias e meios de subsistência, possibilitando uma expansão exponencial das atividades antrópicas.

Em 250 anos, a economia global cresceu 135 vezes, a população mundial cresceu 9,2 vezes e a renda per capita cresceu 15 vezes. Este crescimento demoeconômico foi maior do que o de todo o período dos 200 mil anos anteriores, desde o surgimento do Homo sapiens. Mas todo o crescimento e enriquecimento humano ocorreu às custas do encolhimento e empobrecimento do meio ambiente. O conjunto das atividades antrópicas ultrapassou a capacidade de carga da Terra e a Pegada Ecológica da humanidade extrapolou a Biocapacidade do Planeta. A dívida do ser humano com a natureza cresce a cada dia e a degradação ambiental pode, no limite, destruir a base ecológica que sustenta a economia e a sobrevivência humana.

No Antropoceno, a humanidade danificou o equilíbrio homeostático existente em todas as áreas naturais. Alterou a química da atmosfera, promoveu a acidificação dos solos e das águas, poluiu rios, lagos e os oceanos, reduziu a disponibilidade de água potável, ultrapassou a capacidade de carga da Terra e está promovendo uma grande extinção em massa das espécies. O egoísmo, a gula e a ganância humana provoca danos irreparáveis e um ecocídio generalizado, que pode se transformar em suicídio.

crescimento da economia da população e da renda per capita mundial



As emissões de gases de efeito estufa (GEE) romperam com o nível de concentração de CO2 na atmosfera, de no máximo 280 partes por milhão (ppm) prevalecente durante todo o Holoceno, e, em 2019, já está acima de 410 ppm e subindo cerca de 2,5 ppm ao ano, na atual década.

Com mais GEE na atmosfera, a temperatura média tem subido e a Terra está acima de um grau mais quente do que o período pré-industrial, podendo iniciar um período de descontrole climático. Esta possibilidade foi aventada em estudo de Steffen e colegas (2018) que indicou que a Terra pode entrar em uma situação com clima tão quente que pode elevar as temperaturas médias globais a até cinco graus Celsius acima das temperaturas pré-industriais. Isto teria várias implicações, como acidificação dos solos e das águas e aumentos no nível dos oceanos entre 10 e 60 metros.

O estudo mostra que o aquecimento global causado pelas atividades antrópicas de 2º Celsius pode desencadear outros processos de retroalimentação, podendo desencadear a liberação incontrolável na atmosfera do carbono armazenado no permafrost, nas calotas polares, etc. Em função do efeito dominó, as “esponjas” que absorviam carbono podem se tornar fontes de emissão de CO2 e piorar significativamente os problemas do aquecimento global. Isto provocaria o fenômeno “Terra Estufa”, o que levaria à temperatura ao recorde dos últimos 1,2 milhão de anos. Os seja, caso este cenário se torne realidade, seria algo parecido com o apocalipse para a vida humana e não humana no Planeta.

O Piroceno
Segundo Stephen Pyne (08/10/2020), ao suprimir todos os incêndios florestais e incessantemente queimar combustíveis fósseis, os humanos perturbaram o papel que o fogo historicamente desempenhou em fornecer equilíbrio ecológico. Assim, é preciso repensar nossa visão sobre o fogo e aceitar sua presença, mudando a forma como administramos as terras e planejamos nossas comunidades.

Pyne constata que os incêndios estão aparentemente em toda parte, e em todos os lugares e cada vez mais ferozes. Eles estão queimando do Ártico à Amazônia, de Nova Gales do Sul à Costa Oeste dos EUA. São visíveis, e sua fumaça projeta sua presença na forma de imensas mortalhas bem afastadas das chamas. Mas igualmente significativos são os incêndios que não estão acontecendo. A Terra é um planeta de fogo, o único que conhecemos. Teve incêndios desde que as plantas nasceram na terra. Remover o fogo de paisagens que co-evoluíram ou coexistiram com ele pode ser tão desastroso quanto colocar fogo em paisagens que não têm história disso. Os incêndios que não vemos – os incêndios que deveriam estar lá e não estão – são um índice de perda ecológica, como a imposição de uma seca em uma paisagem normalmente exuberante.

Ele argumenta que temos muitos incêndios ruins – incêndios que matam pessoas, queimam cidades e destroem paisagens valiosas. Mas também temos alguns poucos bons – incêndios que aumentam a integridade ecológica e mantêm os incêndios dentro de suas faixas históricas. Ao mesmo tempo, com a queima incessante de combustíveis fósseis, temos muita combustão no planeta em geral. A questão é: como a presença do fogo na Terra se tornou tão perturbadora?

Ainda segundo Pyne, o contraste crítico reside em uma dialética mais profunda do que as paisagens queimadas e não queimadas. É uma dialética entre queimar biomassa viva e queimar biomassa fóssil. Estamos retirando coisas do passado geológico, queimando-as no presente com todos os tipos de consequências pouco compreendidas e passando o efluente para o futuro geológico. Habitamos paisagens vivas. Mas temos alimentado cada vez mais esse mundo queimando paisagens líticas, ou seja, biomassa que já existiu, agora fossilizada em formas como carvão e petróleo. Esse choque de reinos de combustão está ondulando não apenas através dos regimes de fogo da Terra, mas seu ar, sua água e sua vida vegetal e animal. Incêndios em paisagens vivas vêm com controles e equilíbrios ecológicos.

Os incêndios em paisagens líticas não têm limites, exceto aqueles que os humanos impõem a si próprios. Cada vez mais, o fogo está moldando o planeta como causa, consequência e catalisador. A escala é vasta, o ritmo acelerado. Artigo de Adam Vaughan (08/09/2021) mostra que pelo menos 33 mil mortes ocorreram no mundo em função da poluição e das queimadas do mundo.

No início de outubro de 2021 o interior de São Paulo (assim como estados vizinhos) foi atingido por fortes tempestades de poeira, devido à falta de chuvas e os terrenos desmatados e assoreados. Em uma fazenda em Santo Antônio do Aracanguá, o fogo atingiu pastagens, canaviais e áreas de preservação, sendo que 4 pessoas morreram. As tempestades de poeira estão virando fenômenos rotineiros no Sudeste e no Centro-Oeste. O roteiro é parecido em todos os casos: a chegada de ventos fortes associados com tempestades acaba levantando a terra ressecada do solo, criando nuvens densas de poeira (chamadas de haboob). No dia 15 de outubro, o aeroporto de Campo Grande, MS, as rajadas de vento atingiram mais de 94 km/h. O vento forte danificou construções e deixou diversos municípios do estado sem energia elétrica ao longo do final de semana. A passagem da nuvem de poeira transformou uma tarde ensolarada e quente em um cenário digno de blockbuster apocalíptico. Um barco-hotel naufragou no rio Paraguai próximo a Corumbá depois de virar na água por causa da ventania. Pelo menos sete pessoas morreram, sendo quatro da mesma família. Os danos económicos e em vidas humanas são cada vez maiores com o agravamento do aquecimento global.

Além de repensar o Antropoceno e o Piroceno, Stephen Pyne considera que precisamos de uma cultura do fogo que funcione. Seria como Prometeu que roubou o fogo dos Deuses para iluminar o progresso humano. Ele defende a ideia de que podemos renovar nossa antiga aliança e transformar o que se tornou um inimigo implacável em um amigo indispensável. A queima de combustíveis fósseis e a emissão de gases de efeito estufa é o relacionamento errado que a civilização está tendo com o fogo. Portanto, o Piroceno pode nos levar à “Terra estufa”. Por conseguinte, a transformação do Antropoceno em Piroceno pode tornar difícil a sobrevivência global dos seres humanos e das espécies não humanas, transformando a Terra em um Planeta inabitável.

O Ecoceno
Existem pessoas que acham que o momento atual não é bem representado nem pelo conceito de Antropoceno, nem Piroceno, apresentando como alternativa o conceito de Capitaloceno, que atribui toda a culpa da crise climática e ambiental ao capitalismo. Acontece que o regime capitalista não é só uma relação social entre “expropriados e expropriadores”, mas também um modo de produção industrial baseado nos combustíveis fósseis voltado para atender o consumo em massa da população. Como disse Marx e Engels, em 1848, “a burguesia desempenhou um papel revolucionário na história”. O capitalismo é o modo de produção que mais gerou riqueza na história (e também a maior concentração de renda e propriedade).

Romper com a lógica concentradora de riqueza e com o modelo “Extrai-Produz-Descarta” do capitalismo é urgente e imprescindível. Mas, sair do regime da propriedade privada dos meios de produção para a propriedade estatal, pode até resolver os problemas da desigualdade e da alienação do trabalho, mas não muda necessariamente a relação com o meio ambiente se não for alterado a quantidade e a forma de produzir. Lembrando que na Revolução Socialista na Rússia, Lênin dizia que o socialismo é “eletricidade + sovietes”. Assim, sem surpresas, a URSS implementou um dos modos de produção mais poluidores de todos os tempos e o acidente nuclear de Chernobyl é apenas uma parte da degradação ambiental ocorrida durante o regime dos sovietes. A China que se autodefine como comunista é o país mais poluidor do Planeta.

O mundo precisa de mudanças no padrão de produção e consumo para conseguir evitar os efeitos catastróficos das mudanças climáticas e ambientais geradas no Antropoceno. Atualmente a produção mundial de bens e serviços exige recursos da natureza que estão acima da capacidade de regeneração do Planeta. Distribuir equitativamente a produção é uma questão de justiça social que deve ser implementada. Mas, do ponto de vista ecológico, não basta. É preciso decrescer a pegada ecológica não só dos mais ricos, mas do conjunto das atividades antrópicas (Dasgupta, 13/10/2021).

A Declaração de São Paulo sobre Saúde Planetária diz: “A humanidade, e de fato toda a vida na Terra, está em uma encruzilhada. Nas últimas décadas, a escala dos impactos humanos nos sistemas naturais da Terra aumentou exponencialmente a ponto de exceder a capacidade do nosso planeta de absorver nossos resíduos ou fornecer os recursos que estamos usando. O resultado é uma vasta e acelerada transformação e degradação da natureza. Isso inclui não apenas a mudança climática global, mas também a poluição em escala global do ar, da água e do solo; degradação das florestas, rios, sistemas costeiros e marinhos de nosso planeta; e a sexta extinção em massa da vida na Terra” (The Lancet, 05/10/2021).

O dia da Sobrecarga da Terra ocorre cada vez mais cedo. Na verdade, o que precisamos é superar as Eras do Antropoceno e do Piroceno e caminhar para a Era do Ecoceno, onde o respeito ao meio ambiente coloque a Ecologia no centro do mundo, possibilitando que o ser humano possa viver em paz e harmonia com a biodiversidade e os ecossistemas, repartindo irmãmente e fraternalmente a Nossa Casa Comum, numa verdadeira Ecosfera saudável e feliz.

O ser humano não é dono, mas sim parte da Comunidade Biótica Global, na qual todos os seres vivos estão inseridos. Nenhuma pessoa e nenhuma espécie pode ser feliz sozinha. O futuro da vida na Terra depende da prosperidade comum e compartilhada entre todas as espécies.

Doutor em Demografia

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