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Jennifer Marohasy

Jennifer Marohasy

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Philosophy

More Problems with Computer Models: Our World is One of Novelty and Change

September 30, 2008 By jennifer

 

The risk of a climate crisis, like the risks associated with sub-prime mortgage securitisation, are calculated using complex computer models and both are too complex for the average punter to understand.  

 

As Graham Young wrote last week in a blog post entitled ‘Sub-prime and climate change’, these models were created by clever people with PhDs in maths and physics, but they are only as good as the information feed into them.  GIGO (garbage in, garbage out) is how he described both the climate models and the models that helped created the current credit crisis.   

 

 

According to Richard Mackey, a sceptic from Canberra, also writing on the issues of climate change and financial systems, a key limitation with both financial and climate models is the underlying false assumption that economic and climate systems are ergodic systems – that is they normalise to an equilibrium state. 

 

Richard Mackey wrote:

“One of the lethal critiques of the United Nation’s Intergovernmental Panel on Climate Change (IPCC) models is that the climate system can never be at anything like an equilibrium state. 

 All the models assume that the climate system normalises to an equilibrium state, the state modelled.  As the natural processes of the climate system are non-linear and non-ergodic, small variations may result in large changes. There are negative and positive feedback loops.  There is randomness in the system. As a result, the simple deterministic computer simulations on which all climate change projections are based will have little to do with the real world.

 

The econometric models of the Treasury are also equilibrium models.

 

They too assume that the economic system normalises to an equilibrium state, the state modelled by those models.

 

As Nobel Laureate, Douglass North, has demonstrated, the real world is vastly more complex that the simulated world of the models and is never in an equilibrium state, more precisely, never anywhere near such a state.

 

He argued that we live in a non-ergodic world and explained that an ergodic phenomenon has an underlying structure so stable theory that can be applied time after time, consistently, can be developed. 

 

In contrast, the world with which we are concerned is continually changing: it is continually novel. Inconsistency over time is a feature of a non-ergodic world.  The dynamics of change of the processes important to us are non-ergodic.  The processes do not repeat themselves precisely.  Douglass North argued that although there may be some aspects of the world that may be ergodic, most of the significant phenomena are non-ergodic.

 

Douglass North stressed that our capacity to deal with uncertainty effectively is essential to our succeeding in a non-ergodic world.  It is crucial, therefore, that the methodologies we use to understand the exceedingly complex phenomena measured in our time series, correctly inform us of the future uncertainty of the likely pattern of development indicated by the time series.” [end of quote]

 

***********

 

Additional Reading

 

 

 

In 1993 Douglass North, along with fellow economic historian, Robert W. Fogel, received the Noble Prize for Economics for pioneering work which resulted in the establishment of Institutional Economics, now a central school of modern economics.  There is a substantial economic literature that identifies the fatal flaws in the neoclassical deterministic equilibrium models that the Commonwealth Treasury uses and that Ross Garnaut will rely on to tell the Australian Government of the (almost certain) economic consequences of the (almost certain) predictions of the equilibrium climate models. 

 

North, D. C., 1999. Dealing with a Non Ergodic World: Institutional Economics, Property Rights, and the Global Environment. Duke Environmental Law and Policy Forum Vol 10 No. 1 pps 1 to 12.

 

Professor North’s opening address at the Fourth Annual Cummings Colloquium on Environmental Law, at Duke University, April 30, 1999, is available on line here: Global Markets for Global Commons: Will Property Rights Protect the Planet?   

 

Classical time series analysis that features in the reports of the IPCC necessarily underestimates future uncertainty. Of great relevance here is that two scientists at the Department of Civil and Environmental Engineering University of Melbourne, Dr Murray Peel and Professor Tom McMahon, have recently shown that randomness in the climate system has been on the rise since the 1950s.  The authors used the time series analysis technique, Empirical Mode Decomposition (EMD), to quantify the proportion of variation in the annual temperature and rainfall time series that resulted from fluctuations at different time scales.  They applied EMD to annual data for 1,524 temperature and 2,814 rainfall stations from the Global Historical Climatology Network.

 

Peel, M and McMahon, T. A., 2006. Recent frequency component changes in interannual climate variability, Geophysical Research Letters, Vol.33, L16810, doi:10.1029/2006GL025670

 

Richard Mackey’s submission to the Garnaut Climate Change Review is entitled ‘Much more to the Earth’s climate dynamics than human activity’ and can be read here. 

Filed Under: Opinion Tagged With: Climate & Climate Change, Philosophy

Environmentalism Can’t Replace Religion: A Note from Ian Plimer

August 21, 2008 By Ian Plimer

Despite our comfortable materialistic lives, there are many who ask: Is that all? They want a meaning for life and yearn for a spiritual life. Some follow the traditional religions, others embrace paranormal beliefs and many follow a variety of spiritual paths.

A new religion has been invented: Environmentalism. The rise of environmentalism parallels in time and place the decline of Christianity and socialism. This environmental religion is terrified of doubt, scepticism and uncertainty yet claims to be underpinned by science. It is a fundamentalist religion with a fear of nature. It has its own high priests such as Al Gore and a holy writ, such as the IPCC reports. Like many religious followers, few have ever read and understood the holy books from cover to cover.

Like many fundamentalist religions, it attracts believers by announcing apocalyptic calamities unless we change our ways. Its credo is repeated endlessly and a new language has been invented. Logic, contrary data or questioning are not permitted. Heretics are inquisitorially destroyed.

It states that now is the most important time in history and people are told that humanity is facing the greatest crisis in the history of time. We must make great sacrifices. Now. This religion uses thinking out of the Judeo-Christian tradition: If the world has been destroyed, then we humans are to blame.

This new age religion tries to re-mystify the world, a world that its adherents neither experience nor try to understand. The apocalyptic doomsayers promote their new religion with seven second television grabs. A disunity between religion and science is created. The science that derived from the Enlightenment and which bathes in doubt, scepticism and uncertainty is willingly thrown overboard.

Contrary facts are just ignored. Enthusiastic reporting by non-scientists is undertaken. They report new science with alarmist implications yet there is no reporting of contrary information. Non-scientific journalists and public celebrities write polemics that encourage public alarm.

The environmental religion produces widespread fear and a longing for simple all encompassing narratives. It offers an alternative account of a natural world with which adherents have little contact.

Environmentalism embraces a myth of the Fall: the loss of harmony between man and nature caused by our materialistic society. It searches for the lost Eden, which probably never existed. In the ‘good old days’ there was only struggle, starvation and unemployment, not harmony with nature. Environmental evangelism has ritual and language that have substituted substance.

Over historical, archaeological and geological time, there have been thousands of global coolings and global warmings. Global coolings have always depopulated the Earth. We are the first humans ever to fear a warm climate.

Environmentalism exacerbates disease and food shortages and destroys economies. It is a highly flawed religion. Its morality and ethics are questionable.

When the environmentalists recognise the religious aspects of their stance, then real discussion with other scientists becomes possible. Until then, they are just like the creationists who claim that their stance is scientific when their very foundations are religious and dogmatic.

The contradictory religion of environmentalism has given people a purpose in life and, despite ignoring all the contrary science, this religion provides some of the stitches that hold the fabric of society together.

Traditional religious life and practice is experience. Traditional religion tries to make sense of what’s happening to us now and gives us the mechanisms whereby we can have hope for a meaningful life, in spite of its disappointments. Religion gives us the mechanism to cope with failure.

Environmentalism cannot provide for these needs.

This is an edited version of a speech given by Ian Plimer at the IQsquared debate ‘We’d be better off without religion’ on Sydney on August 20, 2008. Ian Plimer is Emeritus Professor of Earth Sciences at The University of Melbourne and Professor of Mining Geology at The University of Adelaide.

Filed Under: Opinion, Uncategorized Tagged With: Philosophy

Socratic Irony

August 18, 2008 By jennifer

Socratic Irony: A pose of ignorance assumed in order to entice others into making statements that can then be challenged. [The Oxford Dictionary.]

Filed Under: Uncategorized Tagged With: Philosophy

Nigel Lawson on Global Warming as “A Grain of Truth and a Mountain of Nonsense”

August 6, 2008 By jennifer

“So the new religion of global warming, however convenient it may be to politicians, is not as harmless as it may appear at first sight. Indeed, the more one examines it, the more it resembles a Da Vinci Code of environmentalism. It is a great story, and a phenomenal best-seller. It contains a grain of truth – and a mountain of nonsense. And that nonsense could be very damaging indeed. We appear to have entered a new age of unreason, which threatens to be as economically harmful as it is profoundly disquieting. It is from this, above all, that we really do need to save the planet.”

from Nigel Lawson’s book ‘An Appeal to Reason’

Filed Under: Uncategorized Tagged With: Philosophy

Scientific Controversy Between Freedom of Expression and Censorship: Some Quotes via Benny Peiser

July 29, 2008 By jennifer

We can never be sure that the opinion we are endeavoring to stifle is a false opinion; and if we were sure, stifling it would be an evil still.
–John Stuart Mill, On Liberty, 1859

We have a natural right to make use of our pens as of our e-mails, at our peril, risk and hazard.
–Voltaire, Dictionnaire Philosophique, 1764

Perhaps there is a case for making climate change denial an offence. It is a crime against humanity, after all.
–Margo Kingston, 21 November 2005

We value freedom of expression precisely because it provides a forum for the new, the provocative, the disturbing, and the unorthodox. Free speech is a barrier to the tyranny of authoritarian or even majority opinion as to the rightness or wrongness of particular doctrines or thoughts.
–Yale University, Freedom of Expression Report, 1975

The primary function of a university is to discover and disseminate knowledge by means of research and teaching. To fulfill this function a free interchange of ideas is necessary not only within its walls but with the world beyond as well. It follows that the university must do everything possible to ensure within it the fullest degree of intellectual freedom. The history of intellectual growth and discovery clearly demonstrates the need for unfettered freedom, the right to think the unthinkable, discuss the unmentionable, and challenge the unchallengeable. To curtail free expression strikes twice at intellectual freedom, for whoever deprives another of the right to state unpopular views necessarily also deprives others of the right to listen to those views.
–Yale University, Freedom of Expression Report, 1975

By broadcasting programmes that appear to manipulate and even fabricate evidence, Channel 4 has impeded efforts to forestall the 21st century’s greatest threat. For how much longer will this be allowed to continue?
–George Monbiot, The Guardian, 21 July 2008

It is arguable that it is not the Great Global Warming Swindle that has bred public scepticism, but the desire of some environmentalists – evidenced by the identikit complaints orchestrated against the film – to stamp out dissenting voices. This intolerance undermines confidence in the rightness of the cause. As does Monbiot’s selective reporting of Ofcom’s ruling.
–Hamish Mykura, Channel 4’s head of documentaries, 22 July 2008

TV companies occasionally commission programmes just to court controversy, but to misrepresent the evidence on an issue as important as global warming was surely irresponsible. ‘The Great Global Warming Swindle’ was itself a swindle.
–Martin Rees, President of the Royal Society, 22 July 2008

As for the factual inaccuracies not causing offence, well, I get hopping mad when I see a pack of lies presented as the truth. Does that kind of offence not count? Clearly not. What’s more, with its advertising revenues falling, Channel 4 is currently campaigning to get its hands on part of the BBC’s licence fees. What a horrifying prospect. In my opinion, if Channel 4 carries on producing programmes like The Great Global Warming Swindle, the sooner it goes bust the better off Britain and the world will be.
–Michael Le Page, New Scientist, 22 July 2008

I do feel strongly that the current wave of climate blasphemy that seems to be popular among prominent scientists involved in the climate issue is one day going to be looked back upon as a low point in this debate. Climate change is important, but so too are other values, and freedom of expression is among them.
–Roger Pielke, Jr., Prometheus, 22 July 2008

There are no perfect human institutions, but some of us continually strive to make them as fair as possible. If Wikipedia can’t reform itself, then the first social networking model that achieves significantly improved fairness will eventually sweep Wikipedia into deserved obsolescence.
–Tom Van Flandern, CCNet, 23 July 2008

Wikipedia had my birthdate in 1944. I corrected it to 1950. That stood for one day and then it was turned back. John Christy has told me he simply stopped putting in corrections because they were overwritten or disregarded.
–Pat Michaels, CCNet, 23 July 2008

The diverse groups of critical analysts and researchers will need to develop alternative infrastructures and media outlets if they wish to provide open-minded science writers and policy-makers with judicious evaluations of disaster predictions and a genuinely impartial assessment of evidence. Given the evident biases of the mainstream science media and environmental journalism, there is growing demand for more balanced and even-handed coverage of climate science and debates. Scientists and science writers who are concerned about the integrity and openness of the scientific process should turn the current crisis of science communication into an opportunity by setting up more critical, even-handed and reliable science media.
–Benny Peiser, European Parliament, Brussels, 18 April 2007

The above quotes were first published by Benny Peiser in CCNet 118/2008 – 23 July 2008.
Thanks Benny.

Filed Under: Uncategorized Tagged With: Philosophy

Ecology and Ethics (Part 2)

July 27, 2008 By jennifer

When a man says “this is good in itself,” he seems to be making a statement, just as much as if he had said “this is square” or “this is sweet.” I believe this to be a mistake. I think that what the man really means is: “I wish everybody to desire this,” or rather “Would that everybody desired this.” If what he ways is interpreted as a statement , it is merely an affirmation of his own personal wish; if, on the other hand, it is interpreted in a general way, it states nothing, but merely desires something. The wish, as an occurrence, is personal, but what it desires is universal. It is, I think, this curious interlocking of the particular and the universal which has caused so much confusion in ethics.

The matter may perhaps become clearer by contrasting an ethical sentence with one which makes a statement. If I say “all Chinese are Buddhists,” I can be refuted by the production of a Chinese Christian or Mohammedan. If I say “I believe that all Chinese are Buddhists,” I cannot be refuted by any evidence from China, but only by evidence that I do not believe what I say; for what I am asserting is only something about my own state of mind. If, now, a philosopher says “Beauty is good,” I may interpret him as meaning either “Would that everybody loved the beautiful” (which corresponds to “all Chinese are Buddhists”) or “I wish that everybody loved the beautiful” (which corresponds to “I believe that all Chinese are Buddhists”). The first of these makes no assertion, but expresses a wish; since it affirms nothing, it is logically impossible that there should be evidence for or against it, or for it to possess either truth or falsehood. The second sentence, instead of being merely optative, does make a statement, but it is one about the philosopher’s state of mind, and it could only be refuted by evidence that he does not have the wish that he says he has. This second sentence does not belong to ethics, but to psychology or biography. The first sentence, which does belong to ethics, expresses a desire for something, but asserts nothing.

Ethics, if the above analysis is correct, contains no statements, whether true or false, but consists of desires of a certain general kind, namely such as are concerned with the desires of mankind in general – and of gods, angels, and devils, if they exist. Science can discuss the causes of desires, and the means for realizing them, but it cannot contain any genuinely ethical sentences, because it is concerned with what is true or false.

From Science and Ethics By Bertrand Russell, In Religion and Science (Oxford University Press, 1961)
see http://www.solstice.us/russell/science-ethics.html

Via a comment and link from Wes George at ‘Ecology and Ethics (Part 1)’
see https://jennifermarohasy.com.dev.internet-thinking.com.au/blog/archives/003277.html#comments

Filed Under: Uncategorized Tagged With: Philosophy

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Jennifer Marohasy Jennifer Marohasy BSc PhD has worked in industry and government. She is currently researching a novel technique for long-range weather forecasting funded by the B. Macfie Family Foundation. Read more

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