“Even if low-level radiation can induce cancer and genetic effects, future discoveries in the prevention and cure of cancer and genetically related diseases and genetic engineering may negate many of these effects.”
“Even if climate change can induce catastrophic warming of 4 degrees or greater this century, ending mammalian life on Earth, future discoveries in renewable energy and negative emissions technologies may negate many of these effects.”
“The NRC Staff suggests that genetic engineering may be the answer to the radiation problem we created. It is irresponsible for this generation to require future generations to submit to genetic engineering in order to have normal children. This kind of tinkering with life is symptomatic of the attitude with which the NRC has approached the entire question of large-scale biological experimentation on the people. The nuclear fuel cycle is already compulsory, random, genetic engineering. But there must be a right not to be genetically engineered, certainly as a matter of freedom of religion, and also as one of the rights reserved to the people by the Ninth Amendment to the Constitution.
“Loss of life is certainly avoidable. One need only refrain from conduct that increases the loss of life by one’s own hands….”
“In equivocating risks, making them seem inconsequential, the NRC Staff is attempting to make present schemes of planned civilian deaths seem consistent with congressional intent and the Supreme Court’s holdings that risks are to be allowed when there is reasonable assurance of public safety. But the standard established by Congress for taking risks as a society included establishing a Nuclear Regulatory Commission to protect and preserve public health.”
“These are rational, reasonable and timely objections. They are questions that should have been addressed before the present nuclear fuel cycle was embarked upon. Is any human life insignificant or terminable by government license for ever-greater electric power production?”
“Prophets look at the world as finite, and people as constrained by their environment. Wizards see possibilities as inexhaustible, and humans as wily managers of the planet. One views growth and development as the lot and blessing of our species, the other regards stability and preservation as our future and our goal. Wizards regard Earth as a toolbox, its contents freely available for use; Prophets think of the natural world as embodying an overarching order that should not casually be disturbed.
“The conflict between these visions is not between good and evil, but between different ideas of the good life; between ethical orders that give priority to personal liberty and those that give priority to what might be called connection.”
“These arguments have their roots in long-ago fights. Voltaire and Rousseau disputing whether natural law truly is a guide for humankind. Jefferson and Hamilton jousting over the ideal character of citizens. Robert Malthus scoffing at the claims of William Godwin and Nicolas de Condorcet that science could overcome limits set by the physical world. T.H. Huxley, the famed defender of Darwin, and Bishop Samuel Wilberforce of Oxford, contending whether biological laws truly apply to creatures with souls. John Muir, champion of pristine wilderness, squaring off against Gifford Pinchot, evangelist for managing forests with teams of experts. The ecologist Paul Ehrlich and the economist Julian Simon betting whether ingenuity can outwit scarcity. To the philosopher-critic Lewis Mumford, all of these battles were part of a centuries-long struggle between two types of technology, “one authoritarian, the other democratic, the first system-centered, immensely powerful, but inherently unstable, the other man-centered, relatively weak, but resourceful and durable.” And all of them were about, at least in part, the relationship of our species to Nature — which is to say, they were debates about the nature of our species.”
In 2000, the chemist Paul Crutzen gave a name to our time: the “Anthropocene,” the era in which Homo sapiens became a force operating on a planetary scale. That year, half of the world’s accessible fresh water was consumed by human beings.
Lynn Margulis, it seems safe to say, would have scoffed at these assessments of human domination over the natural world, which, in every case I know of, do not take into account the enormous impact of the microworld. But she would not have disputed the central idea: Homo sapiens has become a successful species, and is growing accordingly.
If we follow Gause’s pattern, growth will continue at a delirious speed until we hit the second inflection point. At that time we will have exhausted the resources of the global petri dish, or effectively made the atmosphere toxic with our carbon-dioxide waste, or both. After that, human life will be, briefly, a Hobbesian nightmare, the living overwhelmed by the dead. When the king falls, so do his minions; it is possible that our fall might also take down most mammals and many plants. Possibly sooner, quite likely later, in this scenario, the earth will again be a choir of bacteria, fungi, and insects, as it has been through most of its history.
It would be foolish to expect anything else, Margulis thought. More than that, it would be unnatural.