William M. Briggs

Statistician to the Stars!

What I Have Learned From Global Warming: Contest Winner Essays

Global warming will cause an increase in clement afternoons.

Global warming will cause an increase in clement afternoons.

Two of the essays from the winners of the Rename Global Warming Contest are in! A big hand from all, please. More are to come—when the winners send them in!

Alan Cooper: “The Anthropaclysm”

The most important thing I have learned from Global Warming (so far) is that I have probably been right in giving significant credence to predictions based on general scientific principles. More specifically, I have learned to take seriously the predictions of basic physics when made in the context of the simplest model that fits the known facts without introducing additional variables whose values and effects are less well understood. But since I am not dead yet (and hope not to stop learning before I am), I could find no way of addressing the topic without including that extra word in the title.

When the simplest scientific models predict something, it really should be considered as quite likely to happen—even if deniers and naysayers are able to point out various more complicated models in which the predicted effect may be reduced or counteracted by various other secondary effects. In the case of CO2 induced global warming, it was of course conceivable (before measurements proved otherwise) that the predicted absorption of outgoing radiation might be limited by saturation of CO2 energy levels (after all, if equipartition could not be at least temporarily defeated then lasers would be impossible); and if bicarbonate can buffer the addition of acids or bases to a solution then perhaps something could similarly damp the effects of atmospheric CO2; or maybe the global surface temperature is automatically stabilized by an increase in reflective cloud cover whenever the temperature goes up a bit, etc. etc.

All of these scenarios could of course have prevented global warming, but each is dependent on very special circumstances that we had no reason to expect were actually the case—and for each anti-warming scenario it was equally easy to come up with some hypothetical mechanism for amplifying rather than damping. So now that the trend is becoming clear, perhaps more and more people will see that banking on complicated second order effects as an excuse to postpone mitigating action against something predicted by a simple and clear first order argument was foolish. In this case it might well turn out to have been the most foolhardy and irresponsible and ultimately harmful act in the history of humanity.

Let’s hope that others learn quickly enough so that as a species we can keep my extra word in the title—at least until the phenomenon really is history, because if it becomes “What We Learned” within the century or more that it will take to reliably stabilize our impact on the climate, then that will only be in our epitaph.

Tom Scharf, “Ecopocalatastrophe”

Thank for you this glorious honor.

I have learned that only through new euphemisms can we hope to raise public awareness that anything undesirable in people’s lives has been caused by global warming, and is destined to get much worse. Additionally people must understand that life’s joys will come only rarely, if at all, if we continue our present destructive course. My hope is that through an improved and well-informed communication strategy we will be able to reach the masses in an emotional manner.

This will encourage many more people to join the courageous alliance of those who wish to further mankind’s future through a new and innovative social order that will foster the proper reverence for our one and only fragile ecosystem. We are at a fork in the road, we can choose a path that our grandchildren will recognize the sacrifices we make for their benefit, or we can continue down a path of darkness that jeopardizes their very existence. The choice is ours, and I appeal to the better nature in us all that we choose wisely.

Making Gay Okay Reviewed. Part I, The Acts

reillyMaking Gay Okay: How Rationalizing Homosexual Behavior Is Changing Everything, by Robert R. Reilly (Ignatius Press: sample chapter).

It’s common in medicine to track men who have (or who simulate) sex with men, instead of asking patients whether they are “gay” or “homosexual”. This is abbreviated “MSM.” The letters for women aren’t as common, but let’s write WSW. In fact, let’s write PSP for people who simulate sex with those of the same sex.

Men can only have sexual intercourse with women, so that when two men or two women engage in certain acts, these can only be simulations and not the “real thing.” Also, the words “gay” and “homosexual” are variable, troublesome, and not universally accepted (are men in prison who engage in certain acts with other men “gay”?); thus, PSP is as neutral a word or term as we’re likely to get.

About these simulations: in particular, sodomy (this applies to both man-on-man and the much rarer man-on-woman). Is it moral or immoral? Normal or abnormal? Natural or unnatural? Disgusting or relative? Sinful or virtuous? Praiseworthy or disdainful? Nobody’s business or everybody’s business? If unhealthy, should it be banned? If immoral, should it be unlawful? Given the heated debate of all things PSP, it’s strange that these questions are scarcely ever asked. Reilly asks, and answers.

But first a distinction. Let us take an act, say, helping an old lady across the street. The act is praiseworthy per se, irrespective of the person carrying out the act, a person who may or may not have had good motives for committing the act and who may be at heart an evil or holy person (a person carrying out a per se praiseworthy act for an immoral reason is still acting immorally, just as a person who carries out an immoral act for the good reason is still acting immorally1). That is, we can and must discuss the merits and demerits of this or any act without bringing individuals into the question. It is the act we want to know about, and not the person.

The word natural is ambiguous. In one sense it means whatever is, but in another it means that which acts in accord with its purpose. The yearly murder rate in the USA is about 5 in 100,000, and, though variable, it is somewhat constant in that it was never 0, and nobody expects it ever will be. This rate is natural in the first sense. But we do not say therefore that because murder is natural in the first sense, it is therefore allowable or praiseworthy or moral. Murder is per se wrong because it is an act which is not in accord with the purpose of human beings. It is unknown at what rate old ladies are helped crossing streets, but whatever this “natural” rate is also does not determine the rightness of the act. The act is natural in the second sense, and obviously so.

Pointing to the number of people who engage in an act thus does not give us proof of its rightness or wrongness. We have to look at how the act relates to our purposes or ends. Reilly: “Deeds are considered good or bad, natural or unnatural, in relation to the effect they have on man’s progress toward his end in achieving the good.” The Good, according to Aristotle and many other profound thinkers, is the fulfillment of a thing or being’s essence or nature (a third meaning). Thus was born the Natural Law, which we will discuss later. For now, accept only that one of the ends of which the human body is directed is health, the idea that, in general, it is better to be healthy than ill (there are exceptions, like a man jumping on a grenade to save his comrades, etc.).

Sodomy is not healthy; it is not an act which is directed toward the health of either participant. Reilly reminds us of this quote from Aristotle, from his Ethics: “‘Those who love for the sake of pleasure do so for the sake of what is pleasant to themselves, and not in so far as the other person is loved’ (emphasis in original).” Reilly uses this example, which ties health to the natural end of an thing:

A person stuffing objects into his ears is endangering his hearing, because he could puncture his eardrums or precipitate an infection. Ears are made for hearing, not for the storage of objects. Using them for the latter endangers the former. Any responsible person would advise someone stuffing objects into his ears not to do this because of the harm it could bring.

The “made for” is derived from Natural Law, which again we do not discuss today, though in the case of ears being “made for” hearing, few would object. In the same sense, we say the southernmost end of the human alimentary tract is made for the evacuation of waste material. This appears indisputable; nevertheless, it is disputed. But, like sticking sharp pencils into ear canals, objects inserted into the human anus tend to (it is in their nature) to cause damage and bring disease.

Reilly lists many of these damages and diseases, removing most to an appendix because they are not pleasant to contemplate. He also includes damages and diseases occurring to WSW, as many acts in which these people participate differ from regular procreative practices and are thus also dangerous.

This material can be found in the medical literature, where it is a specialty, though it’s unlikely to be familiar to many (e.g. type “MSM” into PubMed). A good survey is provided by Dr John Diggs: “The list of diseases found with extraordinary frequency among male homosexual practitioners as a result of anal intercourse is alarming: Anal Cancer, Chlamydia trachomatis, Cryptosporidium, Giardia lamblia, Herpes simplex virus, Human immunodeficiency virus, Human papilloma virus, Isospora belli, Microsporidia, Gonorrhea, Viral hepatitis types B & C, Syphilis” to name a few, including mechanical damages (tears, etc.), much lower life expectancy; there is also that which follows after the act due to uncleanliness and incaution (certain oral-alimentary-tract practices); the frequent appearance of certain drugs. Diggs also relates the departures from health due to other non-procreative activities. All of these maladies and misfortunes occur at rates far, far exceeding man-woman (true) sexual practices. Reilly shows, for example, that there is a 4,000 percent increase in anal cancer rates for those who practice sodomy.

HIV/AIDS is of course its own category, and though it is more known, it is curiouser than you might have imagined.

All rationalizations for sexual misbehavior, no matter of what sort, are allied to and reinforce one another. The rationalization being complete, anything goes, including “bug chasing”—the new craze in which homosexuals actively seek HIV infection because of the added sexual thrill. They call the men who infect them “gift givers”. One bug chaser said, “It’s all about freedom.”

This passage included a footnote to a 2003 Rolling Stone article “Bug Chasers: The Men Who Long to Be HIV+”. I have only been able to discover snippets of that article2. One source has the article beginning by discussing a man named Carlos, who is brought to consider HIV: “His eyes light up as he says that the actual moment of transmission, the instant he gets HIV, will be ‘the most erotic thing I can imagine.’ He seems like a typical thirty-two-year-old man, but, in fact, he has a secret life. Carlos is chasing the bug.”

There is a Wikipedia entry on Bug Chasing, and searching in the usual way brings up a wealth of literature. There is even a new book advocating the chase by W. C. Harris who (says Taki magazine’s Christopher Hart) is “a radical gay activist and Professor of Queer Studies and Early American Literature”. The book is Slouching Towards Gaytheism: Christianity and Queer Survival in America. There are many intriguing passages in Hart’s review, but this one stands out:

“Breeding the virus in another man’s body develops new kinships,” explains Harris (rather than, say, new burdens on health services), and they become one more couple in the “bug brotherhood.” The one who does the infecting is called the daddy, the recipient the son, and such incestuous overtones are also very exciting, argues Professor Harris, for they too are transgressive, subversive, and liberating.

What is indisputable is that sodomy in general, and “bug chasing” in particular, are damaging to one’s health, and are even life-threatening. It is also true that these are all avoidable risks, that the risks are based on willful acts. It is also true that people who were always celibate or always monogamous (in the literal interpretation of these words) face disease risks at or near zero (exposure to some diseases through, say, blood transfusions or through “dirty needles” are always possible).

Should physicians be barred from communicating these risks? Should ordinary individuals? Would it be right to call any who communicated these facts a “bigot”? (Facts themselves cannot be bigoted, but their presentation could be.) Is stating, “Sodomy is an enormous health risk” “homophobic”? How about stating, “Sodomy is disgusting”? Should prepubescent children be taught that sodomy is “natural” and “normal”? In the first sense of these words—that it exists—it surely is, but in the second—that it is good or oriented toward health–it surely is not. Or should we let kids come to adulthood before exposing them to their “choices”? Should sodomy be encouraged as an “alternate lifestyle”, even though we know of its harms?

Lastly, dear reader: bug hunting. Good or bad? (It will be interesting to see who avoids this question.)

The reader is cautioned to keep the discussion at a high level. Comments not in accord with gentlemanly or lady-like behavior will be edited or deleted. Let’s also stick to the topic at hand, the act. The history and other cultural consequences we will come to another day. For those tending to apoplexy or who are feeling undue stress over this topic, I recommend this.

Update Somewhat curiously, we seem not to be answering the series of question put to us at the end of this post.

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1“It is never acceptable to confuse a ‘subjective’ error about moral good with the ‘objective’ truth rationally proposed to man in virtue of his end, or to make the moral value of an act performed with a true and correct conscience equivalent to the moral value of an act performed by following the judgment of an erroneous conscience. It is possible that the evil done as the result of invincible ignorance or a non-culpable error of judgment may not be imputable to the agent; but even in this case it does not cease to be an evil, a disorder in relation to the truth about the good.” From Veritatis Splendour.

2Reilly listed in a footnote this URL for a PDF copy of the Rolling Stone article, but I was unable to locate it there.

Philosophic Issues in Cosmology III: Mathematical Metaphysics—Guest Post by Bob Kurland

Believe me, baby. I'm alive.

Believe me, baby. I’m alive.

Bob Kurland is a retired, cranky, old physicist, and convert to Catholicism. He shows that there is no contradiction between what science tells us about the world and our Catholic faith.

Read Part II.

Perhaps the best argument in favour of the thesis that the Big Bang supports theism is the obvious unease with which it is greeted by some atheistic physicists. At times this has led to scientific ideas, such as continuous creation or an oscillating universe, being advanced with a tenacity which so exceeds their intrinsic worth that one can only suspect the operation of psychological forces lying very much deeper than the usual desire of a theorist to support his/her theory. (Emphasis added). Chris Isham1

We concluded in the second post in this series with the observation that General Relativity must break down at some point close to the extrapolated t=0, near the big bang, and that perforce, quantum mechanical models had to be used for a theory of creation. As Ellis, Isham and Grib point out, there are fundamental problems in doing so.

A major one is the so-called measurement problem, which is at the heart of difficulties in the interpretation of quantum mechanics. The quantum mechanical state function can be represented as a superposition of several possible states that could be measured—when the measurement is made and a particular state results, then the superposition “collapses” into the state that is measured (e.g. Schrodinger’s cat paradox).

An associated difficulty is the probability interpretation for measurement: the universe state function (wave function) gives probabilities that particular values of dynamical variables will be measured—what does probability mean in this context; are there an infinite number of possible universes (corresponding to various possible measurements) and who does the measurement? To quote Christopher Isham (referring to the measurement problem):

This poses the obvious problems of (i) when is an interaction between two systems to count as a measurement by one system of a property of the other? and (ii) what happens if there is an attempt to restore a degree of unity by describing the measurement process in quantum mechanical terms rather than the language of classical physics which is normally used? There is no universally accepted answer to either of these questions. (Emphasis added). Chris Isham2

That being said, the following quantum mechanical models have been proposed for the origin of the universe (the list is not exhaustive, and only general comments on each will be given; for more information please see the cited articles):

  1. Quantum fluctuations in the vacuum (Tryon, 1979).
  2. Tunneling from “superspace” into “real” space-time (Vilenkin, 1983)
  3. The Hartle-Hawking Block Universe, replacement of t by ti (i=square root of -1) (Hartle, Hawking, 1981)
  4. Chaotic Inflation (Linde, 1986)
  5. The Participatory Universe (Wheeler, 1990)
  6. Creation from non-Boolean logic to Boolean by an “observer” (Grib,1990)

Note that in none of these (except possibly 3 or 5) was the creation “ex nihilo; for 1, the vacuum pre-existed; for 2 the “superspace” (a hypothetical space of multi-dimensions); for 4, previous universes from which a “bubble” universe emerged via inflation; for 6, a hypothetical space of quantum universe states.

Model 1, Quantum fluctuations in the vacuum, is deficient in the following respect. There is nothing in this model to specify a unique time at which the fluctuations to enable creation should occur. Accordingly there might be creation of many universes, interacting with each other, but such has not been observed. And to emphasize again, a vacuum is not “nothing”…there is space, virtual particles, annihilation and creation operators, occupied zero-point energy levels from which the fluctuations occur.

For 3, the Hartle-Hawking model, the replacement of t by ti gives a term t^2 instead of -t^2 in the quantum mechanical equation, which enables the quantum mechanical equation to be solved without a singularity. The variable t becomes space-like, rather than time-like at very early values, and the space-like ti gradually becomes a time-like variable (goes back to t) as the value of t increases. An exact value for the time of origin becomes undefined (where does the earth start, at the South pole?).

The diagram illustrates this (vertical axis is increasing “t”). Note that there is no experimental justification for the replacement of t by ti; the justification is “esthetic”, that is the substitution removes the singularity at t=0. It is said that the coordinate ti “gradually changes” from space-like to t, time-like…how is the gradual change effected? Is the universe a fraction f with ti and a fraction 1-f with t? I have never seen this explained.

In order to understand the significance of models 5 (the Particpatory Universe of John Wheeler) and 6 (the quantum logic model of Andrej Grib), a comment on an interpretation of quantum mechanics that links quantum mechanics to consciousness will be helpful. (A general discussion of the various interpretations of quantum mechanics is beyond the scope of this summary; see also references in my previous posts “Do quantum entities have free will…” and “Quantum Divine Action via God, the Berkeleyan Observer…“)

The Participatory Universe and Quantum Logic models stem from the interpretation, first set forth by Von Neumann, London and Wigner, that since measurement is done by an observer, the final step in the measurement process must be awareness of the measurement result by the consciousness of the observer, which therefore must be an intrinsic part of quantum mechanics.

Wheeler construes the basic relation to consciousness to imply a universe that is information (“It from Bits”), and that by looking back in time, we create the past universe, as symbolized in this famous icon (click here).

Grib’s quantum logic model invokes a reality of non-Boolean logic that we (as observers) convert to Boolean logic situations, which is the only type of logic that our minds can comprehend. Grib speculates that perhaps it was God who made the initial observation to create a “real” universe (one perceived according to Boolean logic). According to Grib, time is a framework (lattice) for arraying the non-Boolean events in a framework that can be scanned as Boolean, and quantum mechanics is the theory for converting the non-Boolean system to Boolean.

Although there are some recent preliminary results from B-mode measurements of the Cosmic Background radiation that support the existence of inflation (not necessarily chaotic inflation), nevertheless it should be clear that none of these models can be confirmed or denied by measurements. Thus they are outside the realm of science, but properly belong to the domain of mathematical metaphysics (my take). As in the Hartle-Hawking model assumptions are made to remove the singularity from the singularity at t=0, R=0. Such models without a singularity are to many physicists more aesthetically pleasing than those with because the absence of a singularity implies (to them) the absence of a Creator.

We’ll explore some implications of these models for theology in the next post in this series, Creatio ex nihilo: Theology vs. Physics.

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1Chris Isham, “Creation of the Universe as Quantum Process” in Physics, Philosophy and Theology–A Common Quest for Understanding.

2Chris Isham, “Quantum Theories of the Creation of the Universe”; Andrej Grib, “Quantum Cosmology, the Role of the Observer, Quantum Logic” in Quantum Cosmology and the Laws of Nature–Scientific Perspectives on Divine Action (click on the book icon, and then on the article listed on the right).

Summary Against Modern Thought: What’s God Like?

This may be proved in three ways. The first...

This may be proved in three ways. The first…

See the first post in this series for an explanation and guide of our tour of Summa Contra Gentiles. All posts are under the category SAMT.

Previous post.

If you haven’t yet been convinced of St Thomas’s argument for God’s existence, re-read all of the posts on Chapter 13, starting with this one. The terminology and concepts we have developed are absolutely necessary to know before continuing on. We have learned that the Unmoved Mover, the Unchanged Changer, must exist, or nothing else could move or change. But that’s all we learned. Today, we start with the consequences of this knowledge. But we’re not doing much in today’s lesson. Is everybody away on vacation?

Chapter 14: That in order to acquire knowledge of God it is necessary to proceed by the way of remotioni

1 ACCORDINGLY having proved that there is a first being which we call God, it behooves us to inquire into His nature.

2 Now in treating of the divine essence the principal method to be followed is that of remotion. For the divine essence by its immensity surpasses every form to which our intellect reaches; and thus we cannot apprehend it by knowing what it is.ii But we have some knowledge thereof by knowing what it is not: and we shall approach all the nearer to the knowledge thereof according as we shall be enabled to remove by our intellect a greater number of things therefrom.iii

For the more completely we see how a thing differs from others, the more perfectly we know it: since each thing has in itself its own being distinct from all other things. Wherefore when we know the definition of a thing, first we place it in a genus, whereby we know in general what it is, and afterwards we add differences, so as to mark its distinction from other things: and thus we arrive at the complete knowledge of a thing’s essence.

3 Since, however, we are unable in treating of the divine essence to take what as a genus, nor can we express its distinction from other things by affirmative differences, we must needs express it by negative differences. Now just as in affirmative differences one restricts another, and brings us the nearer to a complete description of the thing, according as it makes it to differ from more things, so one negative difference is restricted by another that marks a distinction from more things.

Thus, if we say that God is not an accidentiv, we thereby distinguish Him from all accidents; then if we add that He is not a body, we shall distinguish Him also from certain substances, and thus in gradation He will be differentiated by suchlike negations from all beside Himself: and then when He is known as distinct from all things, we shall arrive at a proper consideration of Him. It will not, however, be perfect, because we shall not know what He is in Himself.v

4 Wherefore in order to proceed about the knowledge of God by the way of remotion, let us take as principle that which is already made manifest by what we have said above,[1] namely that God is altogether unchangeable.vi This is also confirmed by the authority of Holy Writ. For it is said (Malach. iii. 6): I am God (Vulg., the Lord) and I change not; (James i. 17): With Whom there is no change; and (Num. xxiii. 19): God is not as a man…that He should be changed.vii

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iOED: “The method or process of examining the concept of God by removing everything which is known not to be God; (also) a thing known not to be included in a concept.”

iiThe analogy given earlier is that we can know, say, that infinite numbers exist, and even describe some of their characteristics, but we cannot know everything about the infinite; we certainly cannot experience it. For example, Don Knuth invented the following notation: 10\uparrow 10 = 10^{10} , or 10 billion, where the arrow has replaced the caret, but then 10\uparrow\uparrow 10 , which is 10 raised to the 10 raised to the 10 raised to the 10, etc., 10 times (the arrow iterates the caret) Now that’s a big number! We can write it down all right—Knuth calls it K—but we cannot know it, cannot form a real appreciation for it. It’s too big.

Knuth, a computer scientist, invented the terminology because, as he says in his classic paper, “Finite numbers can be really enormous, and the known universe is very small. Therefore the distinction between finite and infinite is not as relevant as the distinction between realistic and unrealistic.” That’s true for mechanical computer operations, but if you rely, as some are tempted, on “really very big” to replace “infinite”, you’ll go astray. The two just aren’t the same. Even K is still infinitely far from infinity. It is a small number in that sense, but incomprehensibly large to us. But we are not God.

iiiIt’s too tempting not to quote Sherlock Holmes here, expressing a related sentiment: “How often have I said to you that when you have eliminated the impossible, whatever remains, however improbable, must be the truth?”
[1] Ch. xiii.

ivaccident: “In Aristotelian thought: a property or quality not essential to a substance or object; something that does not constitute an essential component, an attribute.” OED again!

vFinite minds cannot grasp the whole of the infinite. Most of us cannot even remember what we had for lunch two weeks ago Tuesday.

viThis was proved in Chapter 13. It’s the Unmoved Move, the Uncaused Cause, the Unchanging Changer. It followed from the premise that whatever is moved is moved by another. The Unmoved Mover is not moved by another, and is therefore unchanging. Now we called this necessary force, the Prime Mover, God, but that to modern ears sounded like a cheat. Why call what after all is a physical force “God”? Well, that’s what we’re about to find out. Not uncoincidentally, Ed Feser was talking about the First Cause argument the other day.

viiThere are any number of poor critiques of Biblical passages in which God is shown to have changed, because, for instance, He “changes his mind.” Atheists are awfully prone to read the Bible everywhere literally and, worse, are then satisfied that they have plumbed all possible depths.

Next week we learn God is eternal. Eternal? Change? What’s that? Stick around.

Winners Announced In The Rename “Global Warming” Contest!

The thing that was Global Warming is to the left.

The thing that was Global Warming is to the left.

On 17 July we started the Rename “Global Warming” Contest. This produced 66 entries, which is a record for contests here. Thanks to everybody who participated. I think we’ve done a lot to assist our forlorn environmental brothers and sisters.

Forlorn? Yes. You see, for decades gloomy-eyed environmentalists have been telling us that Global Warming was going to destroy us all. Unless. Unless what? Unless they were put in charge of the world’s economy and the personal habits of each and every citizen of the planet (excepting those peoples excused through mandatory diversity and multicultural requirements, and also excepting those put in charge, of course).

These environmentalists sure scared the bejeebers out of a lot of folks with their talk of ever increasing dangerous calamitous unstoppable tipping point runaway Global Warming. Prediction after prediction of the excruciating horrific pitiless Death By Heat that awaited all of us were made, and were believed.

Only problem was that the weather didn’t cooperate with the forecasts. Oops and drat. And heartache among the enlightened when they realized their old catch phrases could not longer put the fear of Gaia into the congregation.

Thus was born (the tepid) “Climate Change”, a banal phrase that nobody in the world doubts, or ever doubted. And it isn’t even scary. It did have the advantage of being true, which “Global Warming” conspicuously lacked. But it never packed the oomph needed to attract the crowds.

A manic depression settled over the environmentalists, awful to see. The hyperactive melancholy became so bad that even rationalists began to feel sorry for the enviros, and thus, in the spirit of Christian love and brotherhood, was born our contest.

We wanted to find the phrase or phrases that would shake listeners to their core, to frighten them into making rash and stupid decisions like “Global Warming” did in the glory days. Have we succeeded? Let’s see.

Here are the list of notable and winning entries. Winners will be contacted by email and will be invited to write a 300- to 400-word essay on What I Learned From Global Warming, which will appear on this site (we’ll see who replies!).

(Oh, I did ask our pal Gav Schmidt to be a judge, but he never responded. I’ll be sure to let him know about the winning entries, so he and his fellow grant writers can start using them right away.)

Ironic and comical names were excluded automatically. Only the genuinely macabre made the cut.

Runners Up (in no particular order):

  • Mike (with shout out to Frank Hebert), “Global Weirding”
  • Sander van der Wal, “Climate’s Revenge”
  • GS, “Climapocalypse”
  • Mike B, “Anthropogenic Biosphere Calamity” or “ABC”
  • Bob Mrotek, “Ob Calefactionem Mundi”
  • Roadki11, “Anomalous Biospheric Collapse Dynamics”
  • RobR, “Acute Global Climate Poisoning”
  • Anders Valland, “Anthropogenic Climate Disruptive Catastrophe” or “ACDC”
  • vuurklip, “Catastrophic Climate Collapse”

Winners (in rough order of preference):

  1. Will, “Thermageddon”
  2. Bruce Foutch, “Climageddon”
  3. Alan Cooper, “The Anthropaclysm”
  4. Tom Scharf, “Ecopocalatastrophe”
  5. Sundance, “Global Greenhouse Gas Chamber”
  6. John, “Climactic Climatic Calamity”
  7. Yours Truly, “Apoplectic Apocalyptic Anthropogenic Atmospheric Aneurysm”
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