Frantz Fanon help us trap carbon dioxide? Can arguments between object-oriented ontology and historical materialism protect honeybees from colony collapse disorder? Are ancient Greek philosophers, medieval poets, and contemporary metaphysicians going to save Bangladesh from being inundated by the Indian Ocean?
Perhaps not. But the conceptual and existential problems that the Anthropocene poses are precisely those that have always been at the heart of humanistic inquiry: What does it mean to be human? What does it mean to live? What is truth? What is good? In the world of the Anthropocene, the question of individual mortality—What does my life mean in the face of death?—is universalized and framed in scales that boggle the imagination.21 As environmental philosopher Dale Jamieson puts it, “The Anthropocene presents novel challenges for living a meaningful life.”22 Historian and theorist Dipesh Chakrabarty has claimed that global warming “calls us to visions of the human that neither rights talk nor the critique of the subject ever contemplated.”23 Whether we are talking about ethics or politics, ontology or epistemology, confronting the end of the world as we know it dramatically challenges our learned perspectives and ingrained priorities. What does consumer choice mean compared against 100,000 years of ecological catastrophe? What does one life mean in the face of mass death or the collapse of global civilization? How do we make meaningful decisions in the shadow of our inevitable end?
These questions have no logical or empirical answers. They cannot be graphed or quantified. They are philosophical problems par excellence. If, as Montaigne asserted, “To philosophize is to learn how to die,” then we have entered humanity’s most philosophical age, for this is precisely the problem of the Anthropocene.24 The rub now is that we have to learn to die not as individuals, but as a civilization.
Learning to die isn’t easy. In Iraq, at the beginning, I was terrified by the idea. Baghdad seemed crazily dangerous, even though statistically I was relatively safe. We got shot at, mortared, and blown up by IEDs, but we wore high-tech ballistic armor, we had great medics, and we were part of the most powerful military the world had ever seen.25 The odds were good that I would come home, maybe wounded, but probably alive. Yet every day I drove out past the wire on mission, I looked in my Humvee’s mirror and saw a dark, empty hole.
“For the soldier death is the future, the future his profession assigns him,” wrote Simone Weil in her 1939 meditation on war, The Iliad, or the Poem of Force. “Yet the idea of man’s having death for a future is abhorrent to nature. Once the experience of war makes visible the possibility of death that lies locked up in each moment, our thoughts cannot travel from one day to the next without meeting death’s face.”26 I recognized that face in the dark of my Humvee’s mirror. Its gaze almost paralyzed me.
I found my way forward through an old book: Yamamoto Tsunetomo’s 18th-century Samurai manual, the Hagakure, which advised: “Meditation on inevitable death should be performed daily.”27 I took that advice to heart, and instead of fearing my end, I practiced owning it. Every morning, after doing maintenance on my Humvee, I would imagine getting blown up, shot, lit on fire, run over by a tank, torn apart by dogs, captured and beheaded. Then, before we rolled out through the wire, I’d tell myself that I didn’t need to worry anymore because I was already dead. The only thing that mattered was that I did my best to make sure everyone else came back alive.
To survive as a soldier, I had to learn to accept the inevitability of my own death. For humanity to survive in the Anthropocene, we need to learn to live with and through the end of our current civilization. Change, risk, conflict, strife, and death are the very processes of life, and we cannot avoid them. We must learn to accept and adapt.
The human psyche naturally rebels against the idea of its end. Likewise, civilizations have throughout history marched blindly toward disaster, because humans are wired to believe that tomorrow will be much like today. It is hard work for us to remember that this way of life, this present moment, this order of things is not stable and permanent. Across the world today, our actions testify to our belief that we can go on like we are forever: burning oil, poisoning the seas, killing off other species, pumping carbon into the air, ignoring the ominous silence of our coalmine canaries in favor of the unending robotic tweets of our new digital imaginarium. Yet the reality of global climate change is going to keep intruding on our collective fantasies of perpetual growth, constant innovation, and endless energy, just as the reality of individual mortality shocks our casual faith in permanence.
The greatest challenge the Anthropocene poses isn’t how the Department of Defense should plan for resource wars, whether we should put up sea walls to protect Manhattan, or when we should abandon Miami. It won’t be addressed by buying a Prius, turning off the air conditioning, or signing a treaty. The greatest challenge we face is a philosophical one: understanding that this civilization is already dead. The sooner we confront our situation and realize that there is nothing we can do to save ourselves, the sooner we can get down to the difficult task of adapting, with mortal humility, to our new reality.
Carbon-fueled capitalism is a zombie system, voracious but sterile. This aggressive human monoculture has proven astoundingly virulent but also toxic, cannibalistic, and self-destructive. It is unsustainable, both in itself and as a response to catastrophic climate change. Thankfully, carbon-fueled capitalism is not the only way humans can organize their lives together. Again and again throughout our history, we have shown ourselves to be capable of shedding maladaptive systems of meaning and economic distribution, developing resilient social technologies in response to precarity and threat, and transforming obsolete social practices into novel forms of life. Humanity’s survival through the collapse of carbon-fueled capitalism and into the new world of the Anthropocene will hinge on our ability to let our old way of life die while protecting, sustaining, and reworking our collective stores of cultural technology. After all, our capacities to innovate and adapt depend on our being able to draw from our immense heritage of intellectual production, living and dead, exotic and close at hand: from the Iñupiat and from Islam, from Heraclitus and Zhuangzi, from the Torah and from the Buddha, from the Federalist Papers and from the Communist Manifesto. Carbon-fueled capitalism has given rise to a truly marvelous liberal multiculturalism, but if we are to survive its death throes, tolerance must mature into conservation and synthesis, grounded in a faith in human community existing beyond any parochial identity, local time, or single place.
The argument of this book is that we have failed to prevent unmanageable global warming and that global capitalist civilization as we know it is already over, but that humanity can survive and adapt to the new world of the Anthropocene if we accept human limits and transience as fundamental truths, and work to nurture the variety and richness of our collective cultural heritage. Learning to die as an individual means letting go of our predispositions and fear. Learning to die as a civilization means letting go of this particular way of life and its ideas of identity, freedom, success, and progress. These two ways of learning to die come together in the role of the humanist thinker: the one who is willing to stop and ask troublesome questions, the one who is willing to interrupt, the one who resonates on other channels and with slower, deeper rhythms.
The form this book takes is that of a story, but not a story about a person. Climate change is too big to be reduced to a single narrative, and the problems it presents us with demand that we transcend visually representative “picture-thinking” and work instead to create a sense of collective humanity that exists beyond any one place, life, or time. The story this book tells is of the human soul coming to know itself in its mortality. It begins in the deepest origins of our primal relationship with the Earth’s climate, in Chapter 1: Human Ecologies, which traces that relationship up through our current moment and our contemporary predicament. In Chapter 2: A Wicked Problem, we consider that predicament. Carbon-fueled capitalism and its techno-utopian ideologues have promised infinite growth and infinite innovation, yet they have proven incapable of saving us from the disaster they have made. Various “solutions” to climate change have been offered, from carbon taxes to geoengineering, but none of them are likely to work. This chapter takes a look at the reasons why.
The global failure to address climate change is fundamentally a collective action problem, meaning it is a political problem. In Chapter 3: Carbon Politics, we consider how our collective failure to respond