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Monthly Archives: July 2019

Multi-But-Not-Your-Culturalism

29 Monday Jul 2019

Posted by pnoetx in Identity Politics, Multiculturalism

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Inclusive Communications Task Force, Manhattan Contrarian, Multiculturalism, Peggy Noonan, Rob Dreher, Ryan P. Williams, The Claremont Institute

Multiculturalism is not compatible with universal participation. Don’t think for a second that it has anything to do with a “melting pot” in which people from different cultures share a set of values and principles establishing their national identity and governing principles. Quite the contrary: multiculturalism is a clunky cauldron of “identities” competing in a grievance-sweepstakes, and admission to the competition is very selective. Indeed, you might not be from a culture that is celebrated by multiculturalists. And if your not, then your culture is probably one that deserves condemnation. The participation limits inherent in multiculturalism don’t stop there. If you so much as try to celebrate other cultures, you might be accused of cultural appropriation.

The trick to fully participate in multiculturalism is that your culture must have a claim to victimhood. But sometimes even that isn’t good enough. For example, even if your ancestors were holocaust survivors, your identification as a Jew might make your status quite fragile among multiculturalists. Don’t even mention it if you’re a Christian or of European extraction. Even Asians and “white Hispanics” are sometimes “othered” as well, depending on their economic status and political views. Again, as a minimum requirement, your culture must have a claim to victimhood or else you are, by default, part of the privileged class. And yeah, you’re probably a racist to boot.

Rod Dreher prefers the term asymmetrical multiculturalism as a reference for this kind of identity politics. It’s so asymmetrical that even white, gentry progressives who voice unqualified approval are stymied by its power to suppress their own expression of thought. He quotes a reader whose wife recently attended a brunch with some urban friends:

“Every single friend confessed that they and their husbands plan to sell their homes and move to other areas of the county because ‘the schools have gotten so bad.’… All of these nice, liberal-signaling people are uprooting their entire lives to get their kids into better schools, but they can never speak the reason aloud. The schools turning bad is force majeure, you see, like a hurricane or an earthquake, but with utterly mysterious origins, like a pulse from another dimension that leaves the world’s top scientists scratching their heads.”

Their children apparently attend schools with growing cohorts of otherwise intelligent, immigrant children who are unprepared to learn, in English, at the same pace and under the same set of behavioral expectations as their own. If you are white, you cannot speak constructively of any shortcomings that might crop up within a multicultural community, especially one with a population of illegal immigrants, without being condemned as a racist. Critical words are seen as evidence of prejudice, according to this view. Its power is manifest in the reluctance of these brunching progressives to articulate the reasons for the decline of their local schools.

At the same time, you better not intimate that your own group has a legitimate “identity”. Peggy Noonan reports that the Inclusive Communications Task Force at Colorado State University has advised that one should not speak of “Americans” because “it erases other cultures”. It makes no difference whether your interests as an American align with those of other groups. Just do not speak of it!

Everything in this game of status depends on the whims of the coterie of jealous multicultural gatekeepers. Writing for The Claremont Institute, Ryan P. Williams describes multiculturalism thusly:

“… multiculturalism defines and defends the rights of groups rather than individuals and denies the possibility of any natural standard from which to assess the goodness of political or moral arrangements. … multiculturalism denies equality of each under the law of all. But so too does multiculturalism therefore abandon any principled adjudication of willful or rival claims to prestige, honor, and resources advanced by groups as a matter of right. Will and force replace reason and deliberation.

Multiculturalism is based on the nominal equality (really, the contending wills or force) of oppressed groups, but on a sliding scale regulated by fashionable opinion in the universities and their applied-science workshop, the administrative state. Justice means the due distribution by the state of prestige, power, and resources to this ranked system of groups.”

It would be wonderful if multiculturalism had only to do with the pride, recognition, and the broad sharing of diverse cultures. Today, unfortunately, that is not the thrust, if it ever was. Instead, it is about the promotion and elevation of some cultures at the expense of others. Its rewards are arbitrary and without reference to merit, and it seeks to levy corresponding punishments on those without fault. It is a zero-sum system of thinking about the distribution of rewards and the value of lives. Its advocates are preoccupied with valuing the injustices of the distant past as obligations of innocent human contemporaries. It is about keeping score, rather than creating value. It is bigotry and racism by another name. And it rejects our constitutional principles in favor of selectively assigned rights, including “rights” to reparations.

These are the kinds of dangerous tenets that are slowly becoming institutionalized in our schools, media, administrative agencies, private businesses, and even in the language. We can hope that because the current variant of multiculturalism is so insane, it might be politically unstable. Such a corrupt philosophy attracts corrupt, power- and rent-seeking individuals along with throngs of unstable social justice warriors. Multiculturalism, at least in this perverse form, might well sow the seeds of its own destruction before its divisiveness destroys the country. 

Behold Our Algorithmic Overlords

18 Thursday Jul 2019

Posted by pnoetx in Automation, Censorship, Discrimination, Marketplace of Ideas

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Algorithmic Governance, American Affairs, Antitrust, Behavioral Economics, Bryan Caplan, Claremont Institute, David French, Deplatforming, Facebook, Gleichschaltung, Google, Jonah Goldberg, Joseph Goebbels, Mark Zuckerberg, Matthew D. Crawford, nudge, Peeter Theil, Political Legitimacy, Populism, Private Governance, Twitter, Viewpoint Diversity

A willingness to question authority is healthy, both in private matters and in the public sphere, but having the freedom to do so is even healthier. It facilitates free inquiry, the application of the scientific method, and it lies at the heart of our constitutional system. Voluntary acceptance of authority, and trust in its legitimacy, hinges on our ability to identify its source, the rationale for its actions, and its accountability. Unaccountable authority, on the other hand, cannot be tolerated. It’s the stuff of which tyranny is made.

That’s one linchpin of a great essay by Matthew D. Crawford in American Affairs entitled “Algorithmic Governance and Political Legitimacy“. It’s a lengthy piece that covers lots of ground, and very much worth reading. Or you can read my slightly shorter take on it!

Imagine a world in which all the information you see is selected by algorithm. In addition, your success in the labor market is determined by algorithm. Your college admission and financial aid decisions are determined by algorithm. Credit applications are decisioned by algorithm. The prioritization you are assigned for various health care treatments is determined by algorithm. The list could go on and on, but many of these “use-cases” are already happening to one extent or another.

Blurring Private and Public Governance

Much of what Crawford describes has to do with the way we conduct private transactions and/or private governance. Most governance in free societies, of the kind that touches us day-to-day, is private or self-government, as Crawford calls it. With the advent of giant on-line platforms, algorithms are increasingly an aspect of that governance. Crawford notes the rising concentration of private governmental power within these organizations. While the platforms lack complete monopoly power, they are performing functions that we’d ordinarily be reluctant to grant any public form of government: they curate the information we see, conduct surveillance, exercise control over speech, and even indulge in the “deplatforming” of individuals and organizations when it suits them. Crawford quotes Facebook CEO Mark Zuckerberg:

“In a lot of ways Facebook is more like a government than a traditional company. . . . We have this large community of people, and more than other technology companies we’re really setting policies.”

At the same time, the public sector is increasingly dominated by a large administrative apparatus that is outside of the normal reach of legislative, judicial and even executive checks. Crawford worries about “… the affinities between administrative governance and algorithmic governance“.  He emphasizes that neither algorithmic governance on technology platforms nor an algorithmic administrative state are what one could call representative democracy. But whether these powers have been seized or we’ve granted them voluntarily, there are already challenges to their legitimacy. And no wonder! As Crawford says, algorithms are faceless pathways of neural connections that are usually difficult to explain, and their decisions often strike those affected as arbitrary or even nonsensical.

Ministry of Wokeness

Political correctness plays a central part in this story. There is no question that the platforms are setting policies that discriminate against certain viewpoints. But Crawford goes further, asserting that algorithms have a certain bureaucratic logic to elites desiring “cutting edge enforcement of social norms“, i.e., political correctness, or “wokeness”, the term of current fashion.

“First, in the spirit of Václav Havel we might entertain the idea that the institutional workings of political correctness need to be shrouded in peremptory and opaque administrative mechanisms be­cause its power lies precisely in the gap between what people actu­ally think and what one is expected to say. It is in this gap that one has the experience of humiliation, of staying silent, and that is how power is exercised.

But if we put it this way, what we are really saying is not that PC needs administrative enforcement but rather the reverse: the expand­ing empire of bureaucrats needs PC. The conflicts created by identi­ty politics become occasions to extend administrative authority into previously autonomous domains of activity. …

The incentive to technologize the whole drama enters thus: managers are answerable (sometimes legally) for the conflict that they also feed on. In a corporate setting, especially, some kind of ass‑covering becomes necessary. Judgments made by an algorithm (ideally one supplied by a third-party vendor) are ones that nobody has to take responsibility for. The more contentious the social and political landscape, the bigger the institutional taste for automated decision-making is likely to be.

Political correctness is a regime of institutionalized insecurity, both moral and material. Seemingly solid careers are subject to sud­den reversal, along with one’s status as a decent person.”

The Tyranny of Deliberative Democracy

Crawford takes aim at several other trends in intellectual fashion that seem to complement algorithmic governance. One is “deliberative democracy”, an ironically-named theory which holds that with the proper framing conditions, people will ultimately support the “correct” set of policies. Joseph Goebbels couldn’t have put it better. As Crawford explains, the idea is to formalize those conditions so that action can be taken if people do not support the “correct” policies. And if that doesn’t sound like Gleichschaltung (enforcement of conformity), nothing does! This sort of enterprise would require:

 “… a cadre of subtle dia­lecticians working at a meta-level on the formal conditions of thought, nudging the populace through a cognitive framing operation to be conducted beneath the threshold of explicit argument. 

… the theory has proved immensely successful. By that I mean the basic assumptions and aspira­tions it expressed have been institutionalized in elite culture, perhaps nowhere more than at Google, in its capacity as directorate of information. The firm sees itself as ‘definer and defender of the public interest’ …“

Don’t Nudge Me

Another of Crawford’s targets is the growing field of work related to the irrationality of human behavior. This work resulted from the revolutionary development of  experimental or behavioral economics, in which various hypotheses are tested regarding choice, risk aversion, an related issues. Crawford offers the following interpretation, which rings true:

“… the more psychologically informed school of behavioral economics … teaches that we need all the help we can get in the form of external ‘nudges’ and cognitive scaffolding if we are to do the rational thing. But the glee and sheer repetition with which this (needed) revision to our under­standing of the human person has been trumpeted by journalists and popularizers indicates that it has some moral appeal, quite apart from its intellectual merits. Perhaps it is the old Enlightenment thrill at disabusing human beings of their pretensions to specialness, whether as made in the image of God or as ‘the rational animal.’ The effect of this anti-humanism is to make us more receptive to the work of the nudgers.”

While changes in the framing of certain decisions, such as opt-in versus opt-out rules, can often benefit individuals, most of us would rather not have nudgers cum central planners interfere with too many of our decisions, no matter how poorly they think those decisions approximate rationality. Nudge engineers cannot replicate your personal objectives or know your preference map. Indeed, externally applied nudges might well be intended to serve interests other than your own. If the political equilibrium involves widespread nudging, it is not even clear that the result will be desirable for society: the history of central planning is one of unintended consequences and abject failure. But it’s plausible that this is where the elitist technocrats in Silicon Vally and within the administrative state would like to go with algorithmic governance.

Crawford’s larger thesis is summarized fairly well by the following statements about Google’s plans for the future:

“The ideal being articulated in Mountain View is that we will inte­grate Google’s services into our lives so effortlessly, and the guiding presence of this beneficent entity in our lives will be so pervasive and unobtrusive, that the boundary between self and Google will blur. The firm will provide a kind of mental scaffold for us, guiding our intentions by shaping our informational context. This is to take the idea of trusteeship and install it in the infrastructure of thought.

Populism is the rejection of this.”

He closes with reflections on the attitudes of the technocratic elite toward those who reject their vision as untrustworthy. The dominance of algorithmic governance is unlikely to help them gain that trust.

What’s to be done?

Crawford seems resigned to the idea that the only way forward is an ongoing struggle for political dominance “to be won and held onto by whatever means necessary“. Like Bryan Caplan, I have always argued that we should eschew anti-trust action against the big tech platforms, largely because we still have a modicum of choice in all of the services they provide. Caplan rejects the populist arguments against the tech “monopolies” and insists that the data collection so widely feared represents a benign phenomenon. And after all, consumers continue to receive a huge surplus from the many free services offered on-line.

But the reality elucidated by Crawford is that the tech firms are much more than private companies. They are political and quasi-governmental entities. Their tentacles reach deeply into our lives and into our institutions, public and private. They are capable of great social influence, and putting their tools in the hands of government (with a monopoly on force), they are capable of exerting social control. They span international boundaries, bringing their technical skills to bear in service to foreign governments. This week Peter Theil stated that Google’s work with the Chinese military was “treasonous”. It was only a matter of time before someone prominent made that charge.

The are no real safeguards against abusive governance by the tech behemoths short of breaking them up or subjecting them to tight regulation, and neither of those is likely to turn out well for users. I would, however, support safeguards on the privacy of customer data from scrutiny by government security agencies for which the platforms might work. Firewalls between their consumer and commercial businesses and government military and intelligence interests would be perfectly fine by me. 

The best safeguard of viewpoint diversity and against manipulation is competition. Of course, the seriousness of threats these companies actually face from competitors is open to question. One paradox among many is that the effectiveness of the algorithms used by these companies in delivering services might enhance their appeal to some, even as those algorithms can undermine public trust.

There is an ostensible conflict in the perspective Crawford offers with respect to the social media giants: despite the increasing sophistication of their algorithms, the complaint is really about the motives of human beings who wish to control political debate through those algorithms, or end it once and for all. Jonah Goldberg puts it thusly:

“The recent effort by Google to deny the Claremont Institute the ability to advertise its gala was ridiculous. Facebook’s blocking of Prager University videos was absurd. And I’m glad Facebook apologized.

But the fact that they apologized points to the fact that while many of these platforms clearly have biases — often encoded in bad algorithms — points to the possibility that these behemoths aren’t actually conspiring to ‘silence’ all conservatives. They’re just making boneheaded mistakes based in groupthink, bias, and ignorance.”

David French notes that the best antidote for hypocrisy in the management of user content on social media is to expose it loud and clear, which sets the stage for a “market correction“. And after all, the best competition for any social media platform is real life. Indeed, many users are dropping out of various forms of on-line interaction. Social media companies might be able to retain users and appeal to a broader population if they could demonstrate complete impartiality. French proposes that these companies adopt free speech policies fashioned on the First Amendment itself:

“…rules and regulations restricting speech must be viewpoint-neutral. Harassment, incitement, invasion of privacy, and intentional infliction of emotional distress are speech limitations with viewpoint-neutral definitions…”

In other words, the companies must demonstrate that both moderators and algorithms governing user content and interaction are neutral. That is one way for them to regain broad trust. The other crucial ingredient is a government that is steadfast in defending free speech rights and the rights of the platforms to be neutral. Among other things, that means the platforms must retain protection under Section 230 of the Telecommunications Decency Act, which assures their immunity against lawsuits for user content. However, the platforms have had that immunity since quite early in internet history, yet they have developed an aggressive preference for promoting certain viewpoints and suppressing others. The platforms should be content to ensure that their policies and algorithms provide useful tools for users without compromising the free exchange of ideas. Good governance, political legitimacy, and ultimately freedom demand it. 

Renewables and Preempted Prosperity

10 Wednesday Jul 2019

Posted by pnoetx in Central Planning, Renewable Energy

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carbon Sensitivity, David Middleton, Economic Cost of Carbon, Fossil fuels, Intermittancy, John Barry, Los Angeles Eland Project, Martin Heidegger, Matt Ridley, Michael Schellenberger, Murray Bookchin, Renewable energy

Coerced conversion to renewable energy sources will degrade human living conditions. That’s certainly true relative to a voluntary conversion actuated by purely private incentives. It’s likely to be true even in an absolute sense, depending on the speed and severity of the forced transition. A coerced conversion will mean lower real incomes during the transition (one recent estimate: $42,000 total loss per U.S. household to transition by 2030), and the losses will continue after the transition, with little redeeming improvement in environmental conditions or risk.

The Reality

There are several underpinnings for the assertions above. One is that the sensitivity of global temperatures to carbon forcings is relatively low. We know all too well that the climate models relied upon by warming alarmists have drastically over-estimated the extent of warming to date. The models are excessively sensitive to carbon emissions and promote an unwarranted urgency to DO SOMETHING… with other people’s money. There is also the question of whether moderate warming is really a bad thing given that it is likely to mean fewer cold-weather fatalities, increased agricultural productivity, and significant reforestation.

Another underpinning is that the real economics of renewable energy are vastly inferior to fossil fuels and will remain so for some time to come. Proponents of renewables tend to quote efficiencies under optimal operating conditions, free of pesky details like the cost of installing a vast support infrastructure and environmental costs of producing components. Solar and wind energy are tremendously inefficient in terms of land use. One estimate is that meeting a 100% renewable energy target in the U.S. today would require acreage equivalent to the state of California. And of course rare earth minerals must be mined for wind turbines and solar panels, and fossil fuels are needed to produce materials like the steel used to build them.

But the chief renewable bugaboo is that the power generated by wind and solar is intermittent. Our ability to store power is still extremely limited, so almost all surplus energy production is lost. Therefore, intermittency necessitates redundant generating capacity, which imposes huge costs. When the winds are calm and the sun isn’t shining, traditional power sources are needed to meet demand. That redundant capacity must be maintained and kept on-line, as these facilities are even costlier to power up from a dead start.

LA Hucksterism

These issues are typified by the unrealistic expectations of Los Angeles’ plan to replace 7% of the city’s power consumption with renewables. The cost predicted by LA regulators is slightly less than 2 cents per kilowatt hour for solar and even less for battery power, which are unrealistically low. For one thing, those are probably operating costs that do not account for capital requirements. The plan promises to provide power 16 hours a day at best, but it’s not clear that the 7% estimate of the renewable share takes that into account or whether the real figure should be 4.2% of LA’s power needs. The project will require 2,600 acres for solar panels, and if it’s like other solar plant installations, the stated capacity is based on the few hours of the day when the sun’s rays are roughly perpendicular to the panels. So it’s likely that the real cost of the power will be many times the estimates, though taxpayers will subsidize 30% or more of the total. And then there is the negative impact on birds and other wildlife.

The Question of Intent

Michael Schellenberger goes so far as to say that a degraded standard of living is precisely what many fierce renewable advocates have long intended. Modern comforts are simply not compatible with 100% renewable energy any time soon, or perhaps ever given the investment involved, but a target of 100% was not really intended to be compatible with modern comforts. In fact, the renewable proposition was often intermingled with celebration of a more austere, agrarian lifestyle. Schellenberger discusses the case of Martin Heidegger, an early anti-technologist who said in 1954 that modern technology “puts to nature the unreasonable demand that it supply energy....” Of course, Heidegger was not talking about the use of solar panels. Others, like Murray Bookchin, were ultimately quite explicit about the “promise” of renewables to dial-back industrial society in favor of an agrarian ideal. And here’s a quote from a new book by John Barry, Professor of “Green Political Economy” (!) at Queen’s University Belfast:

“The first question which serves as the starting point of this chapter is to ask if the objective of economic growth is now ecologically unsustainable, socially divisive and has in many countries passed the point when it is adding to human wellbeing?”

If that’s the question, the answer is no! The quote is courtesy of David Middleton. Green Professor Barry has one thing right, however: growing anything will be tough after crowding erstwhile farm and forest land with solar panels and wind turbines. But at least someone “green” is willing to admit some economic realities, something many alarmists and politicians are loath to do.

Welfare Loss

Involuntary actions always involve a welfare loss, as “subjects” must sacrifice the additional value they’d otherwise derive from their own choices. So it is that coerced adoption of renewables implies a starker outcome than zero economic growth. Objective measurement of all welfare costs is difficult, but we know that the adoption of renewables implies measurable up-front and ongoing economic losses. Matt Ridley notes that the impact of those losses falls hardest on the poor, whose energy needs absorb a large fraction of income. This, along with fundamental impracticality and high costs, accounts for the populist backlash against radical efforts to promote renewables in some European states. The politics of forced adoption of renewables is increasingly grim, but attempts to sell a centrally-planned energy sector based on renewables continue.

Ridley is rightly skeptical of carbon doomsday scenarios, but the pressure to curb carbon emissions will remain potent. He advocates a different form of intervention: essentially a carbon tax on producers with proceeds dedicated to new, competing sequestration or carbon capture technologies. Still coercive, the tax itself requires an estimate of the “economic cost of carbon”, which is of tremendously uncertain magnitude. The tax, of course, has the potential to do real harm to the economy. On the other hand, Ridley is correct in asserting that the effort to fund competing carbon-capture projects would leverage powerful market forces and perhaps hasten breakthroughs.

Mandated Misery

The attempt to force a complete conversion to renewable energy sources is meeting increasing political challenges as its cost is revealed more clearly by experience. Alarmists have long recognized the danger of economic damage, however. Thus, they try to convince us that economic growth and our current standards of living aren’t as good as we think they are, and they continue to exaggerate claims about the promise of renewable technologies. One day, some of these technologies will be sufficiently advanced that they will be economically viable without taxpayer subsidies. The conversion to renewables should be postponed until that day, when users can justify the switch in terms of costs and benefits, and do so voluntarily without interference by government planners.

Climate Activists Run From Rigor

02 Tuesday Jul 2019

Posted by pnoetx in Climate science

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Carbon Forcings, Chicken Little, Global Energy Budget, IPCC, John Christy, Richard Feynman, Testable Hypotheses, Unfalsifiable Claims

Climate activists are seemingly averse to empiricism, and to the scientific method for that matter. Esteemed climatologist John Christy makes that point abundantly clear in a recent speech entitled “Putting Climate Change Claims To the Test“. Christy was one of two lead authors of the third Assessment Report (AR3) of the United Nations Intergovernmental Panel on Climate Change (IPCC), published in 2001, but his research into systematic discrepancies between climate models and actual temperature trends put him in the doghouse with the IPCC. He hasn’t been asked to serve as a lead author since. The transcript linked above is awkward in a few spots where Christy makes informal references to slides, which do, however, accompany and align with the transcript. He covers a lot of ground in this speech, but I’ll cover just a few points. Read the whole thing!

Christy notes that all of the climate models used by the IPCC have substantially over-predicted temperatures for the past thirty years, by an average across models of more than 2.5 times! He measured the errors 17 years ago and again recently, and the magnitude of those errors was almost identical. Yet little progress has been made in correcting the climate models. And why bother? The press simply won’t report the errors, and the IPCC and the activist community are too enraptured by their religious, end-of-days narrative to give it up.

Christy uses a stylized global “energy budget” to illustrate the various sources of climate forcing. He attributes the climate model errors to a failure to adequately account for the escape of energy from the atmosphere into space. He also demonstrates that the magnitude of carbon forcing from human activity represents a tiny contribution to the impact of Earth’s total energy forcings.

Another major point from Christy is that the climate research community has lost its scientific bearings. The very title of his speech refers to testable hypotheses, which is what real science is all about. Christy provides a punchy quote from Richard Feynman on this issue: “Science is a belief in the ignorance of experts.” Today it is routine for climate scientists to report results based on extrapolations from models hinging on mere assumptions they claim to have backtested. Those backtests are often based on flimsy standards and tend to receive little scrutiny, just as long as they are consistent with the so-called “expert consensus”. In other words, those claims amount to a big “what-if” exercise, and the underlying assumptions often lack rigorous testing. Christy goes on:

“Michael Crichton says that in science consensus is irrelevant, what is relevant is reproducible results, consensus is inappropriate. So, as an aside, there’s a strange thing happening in climate science: the proliferation of unfalsifiable claims, in other words the unfalsifiable hypothesis.  Remember I said that scientific method: you make a claim and the claim has to be testable and falsifiable and then you check and see if it’s the real thing.

Well here’s the claim. Whatever happens is consistent with global warming.  Maybe it’s snow or no snow. More hurricanes? Less hurricanes? This method says wait for something to happen and then claim that human-caused warming is to blame. That’s the unfalsifiable hypothesis and it has no information value and there is no way to test it, it has no testable parameter and so it is not science. The unfalsifiable hypothesis predicts anything is possible therefore nothing is testable.“

In other words, today climate research is infested with “fake science”. Christy marches through a variety of climate-related phenomena in his speech, offering evidence on each that is sometimes mixed but often contrary to the implications of climate models and claims made by activists. The big picture is nothing short of damning to the catastrophic warming narrative. Yet the dire scenarios feared by the Chicken Littles of the world, which never come to pass, continue to be reported eagerly by the media and pressed for costly political action.

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