Today, in the latest publication of Nature, I stumbled upon the article, Climate Science: Time to raft up, by Chris Rapley.

We are naturally good at finding patterns – perhaps too much so – and I found it interesting that I stumbled upon this article just after reading Sam Harris’s The Moral Landscape and at a point where I was ready to return to my online writing, but not knowing where to start.

I was drained from my previous efforts in science communication and welcomed all the activities that have, over the previous twelve months, kept me away (or, at best, mere status updates).

I have avoided the arena of climate change debate, for it seems in some ways doomed to the course of the evolution “debate”. So what was I to write about?

Both of the mentioned material are worth reading. However, I have to disagree with aspects of Rapley’s article.

On climate science advocacy, Rapley writes;

“There are dangers. To stray into policy-advocacy or activism is to step beyond the domain of science, and risks undermining legitimacy through the perception — or reality — of a loss of impartiality.

“However, as Sarewitz6 has pointed out, scientists carry authority “in advocating for one particular fact-based interpretation of the world over another”. So acting as a ‘science arbiter’ — explaining the evidence and contesting misinterpretations — is part of the day job.”

However, I feel this has been part of the problem with science communication on climate change and perhaps other topics such as evolution.

Later, Rapley goes on to write;

“The climate-dismissive think tanks and organizations have been effective because they have understood and put into practice the insights of social science. They deliver simple messages that are crafted to agree with specific value sets and world views. Their flow of commentary is persistent, consistent and backed up with material that provides deeper arguments.”


“Regarding the vast body of evidence on which all climate scientists agree, we need to offer a narrative that is persistent, consistent and underpinned by compelling background material.”

But previously, he wrote;

“We need to respond to questions that go beyond facts, such as ‘What does this mean for me?’ and ‘What are our options?’.”

The article is right in many ways in my view, but Rapley is too tentative and maybe, in light of the previous when compared to the others, contradictory.

In chapter three of The Moral Landscape, Harris talks about belief. Rapley does in fact (under the subheading, Why don’t we get it?) talk about very much the same thing.

Belief, that is, the acceptance of certain evidence to be true, is not so strongly based on rational verification as we would like to think it to be. We’re not calculators after all. Belief derives from shared values that in turn derive from different factors, such as social norms, genes etc. We are far more likely to accept evidence presented when it confirms our already held values / the social norms of our community than those that challenge those values.

Sam Harris, in a presentation on Death and present moment, puts it in no uncertain terms (about 13 mins in);

“When we’re arguing about teaching evolution in the schools, I would argue that we’re really arguing about death. It seems to me the only reason why any religious person cares about evolution, is because if their holy books are wrong about our origins, they are very likely wrong about our destiny after death.”

Evolution thus challenges more than one idea (ie. that we were divinely created in recent millennia in our current form), but rather an entire outlook on life and a total way of living, not simply for the individual, but also the social group with which they associate themselves with. The wealth of evidence supporting the theory of evolution is simply not enough to counter such a wide scope of personally held values which are also attached to what we often mistakenly take as one, individual and isolated premise.

Likewise, I suspect the potential reality of anthropogenic climate change, based on very strong evidence, challenges a much wider scope of values that remain unaffected by rational debate over that one point (ie. whether or not our contribution to atmospheric greenhouse gas concentrate affects potential heat storage). We fail to move the “committed sceptics” because the evidence we provide challenged just one point of a wider range of related personal values.

Perhaps, for instance, it challenges the idea that a god is the sole force shaping the world and that we are incapable to such radical modifications (or that an intervening god wouldn’t allow us to harm ourselves in such a way) for certain religious individuals. Perhaps the idea challenges values associated with neo-liberal markets that ought to make us and future generations rich. Perhaps it’s something else.

Rapley was right about the success of climate-dismissive think tanks applying value to their message. He is also correct to argue that we need to go beyond facts and address questions, such as ‘What does it mean for me?’ and ‘What are our options?’ which are at their core really questions regarding a network of wider social and personal values related to the problem of anthropogenic climate change.

Maybe we need to be clearer which hat we’re wearing – that of scientific investigation or of advocacy – or, as Dana Nuccitelli once mentioned in a comment thread (that, if I can locate, I will link to), we should apply a “Gish gallop” approach, the favourite approach, successfully applied by Christopher Monckton in debate, because, unlike with Monckton, when reviewed, the evidence will support the statements we’ve made.*

I tend to agree with Dana’s idea as it allows more value based discussion intertwined with the evidence. You can say what the evidence supports and swiftly move into its personal and social ramifications. This latter arena does truly need debate.

We have done all that can be done to explain the science of climate change and there are many excellent reference sites to which people can venture if they so decide. What we need to talk about are the value question as it is the answers to these that will define who we will become and how our society will look and function.

It’s understandable that people would be uncomfortable with such unknowns. We need to be part of a community with shared values to feel content. In the “debate” over climate change, we hear predictions of how the future might look and how foolish “deniers” are for not understanding science proven over a 150 years ago.

This isn’t only counter-productive, it also dehumanises the issue completely. The global climate has changed many times before without human influence or consequence. This time it is personal. We need to make our  debates and communications just as personal if we are to do the best we can for future generations.


* To further explain the point made by Dana, by Gish gallop, Dana suggests that instead of focusing on the evidence, do as Monckton does and just fire through the evidence points and get on instead with the value enriched story, which links to the evidence first briefly mentioned. Unlike Monckton, if reviewed, no errors would be found in the points made if one is presented the evidence honestly.

It isn’t an approach favoured in scientific debate, obviously, but it is effective in public debate – science communicators seem to miss this point entirely.