Climate Change Threatens the World’s Food Supply, United Nations Warns

Land and water resources around the globe are being exploited at “unprecedented rates,” a new United Nations report warns, threatening the ability of humanity to feed itself.

The report warns that climate change will exacerbate the dangers, as extreme weather threatens to disrupt and shrink the global food supply.

Food shortages could also increase a flow of immigration that is already redefining politics in North America, Europe and other regions. From 2010 to 2015, the number of migrants from El Salvador, Guatemala and Honduras who traveled to the U.S. increased fivefold, coinciding with an unusually dry period that left many without enough food.

The world’s land and water resources are being exploited at “unprecedented rates,” a new United Nations report warns, which combined with climate change is putting dire pressure on the ability of humanity to feed itself.

The report, prepared by more than 100 experts from 52 countries and released in summary form in Geneva on Thursday, found that the window to address the threat is closing rapidly. A half-billion people already live in places turning into desert, and soil is being lost between 10 and 100 times faster than it is forming, according to the report.

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Wisdom

Wisdom

When I have ceased to break my wings 
Against the faultiness of things, 
And learned that compromises wait 
Behind each hardly opened gate, 
When I can look Life in the eyes, 
Grown calm and very coldly wise, 
Life will have given me the Truth, 
And taken in exchange — my youth.

 Sara Teasdale, Love Songs)

Changes.

At the end of the 1960s, and the mystical hippie dawning of the Aquarius age, we were all Still searching for meaning.

The big four philosophers when I was 18 were Hesse, Vonnegut, Brautigan and Tolkien.

Of course I read other influential writers, but at the time I really believed everything I needed to know about being a decent human being was in the works of those four, though it took me another 50 years to really begin to understand why.

There was another influential book I encountered.

In the course of exploring the world I came upon the I Ching. inevitably. It had a great deal of credibility amongst the hippies of my generation. Of course I looked into it. I still have, in my lock-up in New Zealand, a beautiful translation from Chinese through German to English, of the I Ching by Richard Wilhelm.

Yarrow sticks were hard to come by where I grew up, but I was a numismatist, and had in my collection several of those fascinating old Chinese coins with square holes. It seemed appropriate to use them. Having designated which side was heads and which was tails, I had a culturally acceptable method of obtaining a randomly generated hexagram, in accordance with the instructions accompanying the book.

My youthful, hopeful self was quite surprised to find how seemingly accurate and appropriate was the advice I gleaned from the wise words of the Tao. The last remnants of my Roman Catholic superstition we’re slowly fading at the time (now only the guilt remains) and I could possibly have easily fallen into the woo mentally of believing some spiritual power, something beyond myself, was guiding me, through the words of the book.

But I read something – I don’t recall exactly where – some scientific article, perhaps, that said our brains were hard-wired to look for patterns. We look for visual patterns, such as potentially threatening animal or human shapes hiding in the trees, and we look for patterns of events and try to make some sense, often wrong, of the coincidences and causality.

The evolutionary advantage of this pattern recognition behaviour is in the significance of the value of the false positive over the false negative.

If I see what looks like a lion lurking in the bushes, and run, the likelihood of staying alive is increased, whether it is a real or imagined lion. If I decide it’s a trick of the light, and ignore it, my chances of survival are decreased if I am wrong.

The same principle applies if we recognise a pattern of events that seem to coincide. Should it rain enough times after we ask nature politely for a shower to water the crop, we may come to believe that asking causes rain.

The downside of this, is that as there is, or was, an evolutionary advantage to being superstitious. We suffered from pareidolia. It became an affliction. We came to see those shapes and faces in the bark of trees, as beings, and ascribed to them powers and motives. We recognised patterns of events, some like the celestial movements, or the seasons, quite real. Then some smart arse recognised the patterns of our own behaviour, saw an opportunity for power and put himself forward as an intermediary between the common people and the spiritual world. And we got religion.

But I digress. I was speaking of the I Ching. I recognised that my brain was looking for patterns in the events of my own life. I was taking the words from an ancient book written in Chinese, translate first to German then to English, and gleaning valuable meaning from them. But this was not superstition. The advice the book was giving me was good. Why? Because it was written in such a way that it was inevitable that the reader would apply the general advice in such a way that it would most benefit him. Because the Tau was the way of the upright, it had to be good advice. For a few formative years the I Ching helped me make decisions that brought me to where I am now. I have few regrets.

These musings were inspired by coming upon this following little piece in one of the philosophical emails that turn up in my in-box from time to time.

After a few more hours swimming up and down the Bribie Island pool, I may have more to write on the subject.

The following is borrowed from Psychology Today.

Impact of the I Ching on Carl G. Jung & its implications

Jung, Taoist psychology, and cross-cultural communications

Posted Mar 01, 2017 

Although research has examined how world cultures (e.g., independent vs. interdependent ones) each uniquely shaped psychological experiences, few investigations focus on how cultures influence one another in the psychological domains. This issue is important, because cross-cultural information and knowledge exchange, contacts, and influences, though moderate in the past, have transformed all cultures, including the field of psychology. For example, Taoist psychology is one of the main cultural inspirations for Jungian psychology.

In May 1930, Jung gave the Eulogy at a memorial service in Munich for Richard Wilhelm. Jung integrated the Eastern philosophy into his principles of psychotherapy and human psyche through his study of Richard Wilhelm’s translations of I Ching (The Book of Changes), The Secret of the Golden Flower, and their frequent interactions that lasted from the early 1920’s until Wilhelm’s death in 1930 (Goulding, 2015; Karcher, 1999; Stein, 2005).

Jung said that Wilhelm “inoculated us with the living germ of the Chinese spirit and we found ourselves partaking of the spirit of the East as we experience the living power of the I Ching. It is capable of working a profound transformation of our thought.” Jung said that Wilhelm’s work was of such immense importance to him because it confirmed what he had been seeking in his efforts to alleviate the psychic suffering of Europeans. The book was both a carrier of human experience and a door to the energy of the archetypes. “I heard from him in clear language the things I had dimly divined in the confusion of the European subconscious. I received more from him than from any other man” (cited in Karcher, 1999; also see Goulding, 2015; Stein, 2005).

Jung expressed his deep gratitude for what he received from Wilhelm, because through his translations and teaching, Taoist psychology influenced Jung’s theoretical frameworks by facilitating the formation of his chief conceptions: synchronicity and individuation, in addition to confirming his views about the unconscious and nonlinear or circular psychological development for adult (Goulding, 2015; Karcher, 1999; Stein, 2005).

Jung’s comprehension of Tao is much deeper than the conventional translation “the way.” As he commented, Tao is the interaction between the mind and reality. The essential Taoist idea in I Ching suggests that all of the ingredients make up the observed moment. Understanding human experiences involves recognizing a special interdependence of objective events among themselves, as well as with the subjective (psychic) states of the observer or observers (Jung, 1967). In other words, according to I Ching, psychological experiences are determined by the interaction of the mind, time, space, situations, and action or non-action. The mind and reality interaction, rather than being an isolated or independent event, symbolically represents the person’s dialogue with a broad reality transcending a specific moment and space. It is the interactions that serve as the parameter for deciphering psychological experiences.

In short, Jung’s achievements in integrating the East and West demonstrate that psychological phenomena and principles are both cultural and universal.

References:

Goulding, J. (2015). The forgotten Frankfurt school: Richard Wilhelm’s China Institute. Journal of Chinese Philosophy 41:1-2 (March–June 2014) 170–186

Jung, C. G. (1967). Foreword. In The I Ching or Book of changes (C. F. Baynes, Trans.). Princeton, NJ: Princeton University Press.

Karcher, S. (1999). Jung, the Tao and the Classic of Change. Journal of Religion and Health, 38, 287-304.

Stein, M. (2005). Some reflections on the influence of Chinese thought on Jung and his  psychological theory. The Journal of Analytical Psychology, 50(2), 209-222. doi:10.1111/j.0021-8774.2005.00524

It Doesn’t Really Matter Any More

I’m resigned to a lot of things, many of which I could never come to terms with before.

It has been hard letting things go. Letting people go.

But when the world as I know it is coming to an end,

and those who can do something about it won’t;

Nothing really matters.

A Modest Proposal

At University, so very long ago, we learned about the PTC taste test. We all took test papers home and charted our families’ ability or inability to taste the bitter chemical, which is apparently not found in nature, though the story circulating at the time was that it was derived from horse piss.

PTC stands for phenylthiocarbamide. Also known as phenylthiourea, the chemical structure of PTC resembles toxic alkaloids found in some poisonous plants. The ability to taste it would be an evolutionary advantage. Roughly 25% of the population cannot taste it.

Informally, amongst ourselves, we also discovered there was a small proportion of people who actually liked the taste. Most of us didn’t. I was reminded of this many years later when my younger daughter developed pica, and was prescribed a nasty tasting iron solution to be dispensed only a drop at a time due to its toxicity. I was expecting to have trouble getting her to take it. To me, it tasted Nasty. Very Nasty. On the contrary, she begged for more.

What I am leading up to, is that people are Different. And Different is not necessarily Wrong.

There is a huge difference between liking pineapple on pizza or being gay, and being a paedophilic cannibalistic serial killer. The line is crossed, to my mind, only when someone is harmed.

The problem is that too many people draw the line in ridiculously arbitrary ways. Religion and other erroneous beliefs, such as those held by believers of feng shui and by antivaxxers are only of importance when someone is harmed as a result of those beliefs.

Increasingly, the failure to accept ANY difference of opinion or of lifestyle is becoming a serious problem in society. The line is becoming so blurred that it is now my opinion that it should be firmly placed by law, at the place it should be; where beliefs and practices cause harm to others. Intolerance of racism, paedophilia and homicidal behaviour must be encouraged. Intolerance of sexual identity, the telling of Irish jokes, or belittling those with a fondness for pineapple on pizza should be considered as hate speech and acted upon accordingly.

Lofty Purpose

Once, with lofty purpose, I set out
Of a mind, and with a will, to conquer
I saw the world with scientific eyes
And shunned the superstition and the lies
That I learned from the pulpit and the cassock.

In the real world that I found awaiting
The simplest task was fraught with ignorance
Of those whose fears and faiths, irrational
Denied the possibilities of science
Demanding asservation of the unknowable.

Unprovable tales; Insane conspiracy
Demands that I Believe a Prayer
Offered to some omniscient being
Who until that moment unaware
Of my desires, might choose
To grant or deny, by chance alone, at whim.
And yet ignore the needs of millions.

Thus, and thusly, I cannot feel reverent
To your Lord of superstitions and of lies.
Vonnegut was right
The God of the Utterly Indifferent
Has no interest in his creation.

© 2019 ARF