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Acton roundup

Here are all of the posts from my recent trip to the Acton conference:

Sustainable stewardship (Acton 6)

The discussions surrounding ecology and economy at the Acton conference raised two sets of questions: (1) the relationship between creation and human flourishing; and (2) the relationship between free markets economics and the growing ecological crisis. I talked about the first of those questions yesterday, so today we’ll move on to the second question.

Unfortunately, the sessions that I attended did not really address this question directly. The best that I got from most seminars were various comments leading me to believe that most thought that market forces themselves would eventually address the ecological concerns. For example, one person argued that market forces would never allow us to exhaust completely a natural resource because it would eventually become too scarce, and consequently too expensive, to continue pursuing. Others seemed to think that the market would eventually come to see environmentalism as good business and develop adaptive technologies that would address ongoing environmental concerns. And, most seemed to think that the real solution was to develop more virtuous societies who would not pursue market economics in such abusive ways. Overall though, very few people offered a cohesive argument for how free market economics could be expanded globally, along with the corresponding rise in the consumption of natural resources, without have a correspondingly deleterious effect on creation.  (Did you like my use of “deleterious”? I thought it made this paragraph sound much more intellectual.)

One exception to that was a seminar I attended on the last day arguing that consumption was not the problem at all. This lecture specifically criticized any “stewardship” model for creation ethics because such models are unable to provide specific direction for concrete action (precisely the problem we discussed in yesterday’s post). According to this lecturer, stewardship models can give us the environmental “why” (it’s God’s creation), and the environmental “what” (take care of it), but they are fundamental incapable of providing any concrete “how” (how exactly do you do this?). In its place, he offered the principle of “environmental sustainability.” Throughout the lecture, he argued that the ecological problem does not result from over-consumption, but from faulty design. The production and consumption of products harmful to the environment, he argued, is necessarily wrong-headed. And, it doesn’t help for us to do less of it (reduce consumption and/or recycle), because that just succeeds in destroying the environment more slowly. As he commented frequently, “Being less bad is not good.” (His biggest target here was the idea that we can save the world through recycling. He pointed to recent research suggesting that the recycling process itself is harmful to the environment and, thus, can’t be part of the solution).

Instead, he argued that we need to look more closely at how we are designing the products that we use. Rather than creating cradle-to-grave products that are designed to end up in a landfill some day (he pointed out that very few things are 100% recyclable), we should design cradle-to-cradle products that are fully recyclable and, thus, fully sustainable. And, he argued that the best way to find ideas for such products is to look at creation itself. He claimed that the natural world is replete with products that could be used for industrial purposes, but are not harmful to the natural world itself (e.g. the protein-based adhesives produced by mussels). (Interestingly, he did not consider the harmful consequences that could result if we began replicating such “natural” products on a scale never seen before in nature.)

Unfortunately, this approach also remained almost entirely theoretical. Very little of this is actually being done today and it seem highly questionable that such products and processes could be done on the scale necessary to sustain modern markets and industry. (Since he suggested throughout that cutting consumption was not necessary, he presumably believed that his proposals could at least sustain current levels of consumption.) To believe that we should just sustain current levels of consumption in the hope that someday we will have a solution to the problem, given the widespread destruction we’ve already caused and the potential for future destruction caused by growing majority world economies, is simply inadequate.

Creation theology and human flourishing (Acton 5)

As I mentioned in my last post, an emphasis on free market economies as a key to human flourishing raises at least four questions: sin, power, the nature of human flourishing, and the impact of all this on the environment. I’ve already tried to explain some of the questions that I have about the first three, so in this post, I’m going to talk about ecological issues.

In the context of these discussions, questions of ecology actually arise from two directions: (1) How does ecology relate to human flourishing? And (2) how does this emphasis on free market economics relate to concerns about the growing ecological “crisis”? (Most of the Acton material that I saw placed the word “crisis” in scare quotes when talking about ecology, so I thought I’d do that too. They look nice.)  We’ll deal with the first question in this post.

My primary concern with respect to the first question was with the rather pronounced anthropocentrism involved in the emphasis on human flourishing. Most of the lectures assumed that creation exists for the sole purpose of facilitating the well-being of humans, and apparently it has no intrinsic value/purpose of its own. (I did attend one lecture that presented a different approach, but this seemed to be the creation theology lying behind many of the other proposals I heard.) But, such an exclusively anthropocentric understanding of creation’s purpose seems entirely inadequate for a robust theology of creation.

As far as I could tell, the primary concern seemed to be that if we view creation as having an intrinsic value of its own, quite independent of its facility for producing human flourishing, we would no longer be able to see humans as unique within in creation. Instead, we would have to view humans as just another part of creation. And, lurking in the background, was the concern that we would no longer be able to affirm a unique dignity and value for the human person. And, consequently, we would come to place the needs of animals and the rest of creation above the needs of humans. But, none of this seems to follow. It’s quite possible to see creation has having an intrinsic value and purpose of its own (e.g. to manifest God’s glory), while still seeing human person’s having a unique purpose and role within that broader plan (e.g., image-bearers in the creational theater of God’s glory). Indeed, I think recognizing the intrinsic value of creation is fundamental to an adequate ecological ethic, because it is this intrinsic value that provides direction for understanding what human ecological action should look like (i.e. facilitating creation’s purpose of manifesting God’s glory).

This idea that creation has intrinsic value hat should guide our understanding of ecological “stewardship,” came out in one of the lectures that I attended. This speaker contended that we should understand the “dominion mandate” in terms of “productive stewardship.” In other words, God filled creation with tremendous potential, all of which can and should serve to display his glory in and through creation. That is its intrinsic value. And, we have been gifted with the task of creatively cultivating that potential (as Adam and Eve cultivated the Garden) and expanding Eden until we have brought all of creation under our productive stewardship. In many ways, then, ours is a servant stewardship as we seek to unlock creation’s intrinsic potential. And, because of how God designed things, we will serve the purposes of human flourishing at the same time.

Unfortunately, his presentation also came with one notable flaw—the lack of any clear proposal for human action. It’s all well and good to say that we should “unlock creation’s potential,” but what does this mean in practice? For example, consider the process of drilling for oil. In doing so, we are tapping the potential of creation for the production of energy. That can be seen as a prime example of productive stewardship. But, at the same time we might be destroying natural environments, introducing pollutants into the world, and running the risk of significant environmental disaster (in case anyone’s not watching the news). At the very beginning of the process, though, how do you know? Given the finitude and fallenness of human persons, how can we ever actually know if a given action is productive stewardship or destructive evil? When pressed on this very point, the lecturer had no constructive proposals to offer. So, it’s hard not to see this is yet another example of find-sounding rhetoric that is difficult, if not impossible, to turn into practical action.

At the end of the conference, then, I’m confident that any adequate creation theology needs to be able to hold together the intrinsic value and purpose of creation, the need to foster human flourishing, and the ability to turn these principles into proposals for concrete action. It’s this third step that I found somewhat lacking in most of the presentations.

In the beginning, there was work. And it was good?

What are these goofy human creatures that God made? What does it mean to live a truly human life? How do human communities flourish and what does that look like? These are some of the questions that got me interested in studying theological anthropology in the first place. Along the way, I’ve looked at the significance of Jesus Christ for understanding true humanity, the nature of the mind/body relationship, free will, gender/sexuality, eschatology, and I’ve started looking at the ecclesial nature of humanity. Among the glaring absences in this sadly incomplete list is the nature of work. God gave us work to do in the Garden and he has work for us to do in the eschaton. Beyond teling us that eternity won’t be just harp solos and cloud sculpting competitions, what significance does this have for understanding humanity as God intended it?

That’s what I’m off to explore tomorrow. I’ll be attending the Acton University conference in Grand Rapids for the rest of the week. Although Acton tends to focus more on issues of economics and politics, there will be plenty to explore in my own areas of interest. Mostly I’ll be focusing on understanding economics, social justice, and environmental stewardship, hoping that they will all contribute to a better understanding of work and human flourishing in the world.

Here are the seminars that I’m considering at the moment. If I’m feeling really energetic, I’ll try to post some thoughts on the more interesting ones as the conference progresses. We’ll see how that goes.

  • Thoughts on Human Dignity
  • Christian Anthropology
  • Christianity and the Idea of Limited Government (not sure why this is on my list)
  • Economic Way of Thinking
  • Foundations of a Free and Virtuous Society (hoping for some thoughts on human flourishing here)
  • Evangelical Social Thought: Justice Grounded in Love
  • Social Justice: Fair and Victimless vs. Free and Virtuous
  • Biblical Theology and Environmental Ethics
  • Bonhoeffer’s Social Ethics
  • Environmental Sustainability: Creature Care beyond Stewardship

Would the world be a better place if we weren’t on it?

Sometimes you almost hate to distinguish someone’s argument by commenting on it. And then you do it anyway. I think it has to do with a deep-seated need to punish ourselves for all the undiscovered misdeeds of our lives by repeatedly doing things that we know will only frustrate and anger us. Kind of like golf.

This is one of those times. Princeton ethicist Peter Singer, best known for his arguments in favor of animal liberation and ethics based on personal and group self-interest, raised the question in a NYT online piece yesterday of whether the world would be a better place if all the humans would agree that this will be the last generation of humans. We’ll stop reproducing and just agree to put an end to the human race when we’re done.  If nothing else, Singer has a penchant for asking provocative questions.

Singer’s argument actually runs along a couple of veins. First, he argues that our lives are generally less pleasant than we like to believe and that bringing a child into the world is almost certain to cause significant pain and suffering for that child. So, reproduction is far more likely to be harmful to future generations than beneficial. Therefore, we should stop hurting our children by not having them in the first place.

Second, he argues that this is actually in our own best interests. We waste a lot of time feeling guilty for the terrible things that will happen to later generations because of the mistakes that we’re making (e.g. climate change). So, if we agree not to have any future generations, we won’t feel anywhere near as guilty. (Of course, based on the same logic, shouldn’t I just go home and kill my daughters now so that I won’t feel bad about not being a good father?)

Singer is well known for taking the logic of an atheistic, utilitarian worldview and pressing it to see where it ends up. Interestingly, though, here he backs away from the logic of his own argument. Although in the essay he at least tacitly approves the idea that we should reject our “pollyannaism” (i.e. an overly optimistic view of reality), he concludes by arguing that we should not actually off the human race. Instead, he concludes:

I am enough of an optimist to believe that, should humans survive for another century or two, we will learn from our past mistakes and bring about a world in which there is far less suffering than there is now.

What? We’re basically torturing small children by bringing them into existence, but it’s okay to continue doing so on the off chance that somehow we’ll figure things out a few hundred years from now? That’s very comforting.

Apparently Singer finds the vacuousness of his own worldview unpalatable. I don’t blame him.

I’ll stick with my pollyannic conviction that God’s people in God’s creation to God’s glory is a good thing. It’s hard to see at times through the muck and the mire, but I’ll take my hope over Singer’s any day.

Amazing but disturbing oil spill pictures

The Boston Globe has posted some amazing but disturbing pictures of birds covered in oil from the oil spill in the gulf. Most of the pictures that I’ve seen until now have focused more on the macro-level impact. These are the “best” I’ve seen so far for communicating the impact of the spill on wildlife.