Britain, Economic, Energy, Environment, Government, Society

The looming crisis of an energy shortage

ENERGY RESERVES

NEVER in history have modern societies relied so heavily on secure supplies of electricity. Half a century ago, when the nation was last subjected to major power cuts, the effect was mainly on heating and lighting.

Now, however, the computer revolution has changed that completely.

People shop online, we work online, and much study is also done online. International trade and financial transactions depend entirely on a functioning computer network.

The same is true of everything from the police to the transport system. And a power shutdown or outage of only a few hours, even if scheduled, could do lasting damage.

In the same period, we have grown accustomed to a more or less regular and reliable power supply.

Thanks partly to investments made decades ago, the country still has a significant amount of reliable nuclear-generated electricity, plus a small, dwindling reserve of coal generation.

But both these sources are shrinking, because we have phased out coal for a greener environment and because we have failed to plan effectively to replace ageing nuclear plants. A great deal of our remaining energy now depends on gas, much of it imported.

The revolutionary switch to renewable energy, made in response to global warming and the climate change crisis, has been for some years the main focus of planning and building.

This is excellent when it works, but it is completely dependent on the caprice of weather, or on the simple realities of climate.

Solar power, predictably, is of little use here in winter. Wind power can vanish without warning or can be made unusable because the wind is actually too strong for safe generation. Proud announcements that the country has generated 50 per cent of its power through wind on any given day should be greeted with caution. On a windless day, that figure could be tiny.

Some of these problems are alleviated, but not solved, by connectors from our neighbours.

These can rescue us at awkward moments, but France, for instance, has run into major maintenance problems with its elderly nuclear generators, and winter weather simply increases pressure on scarce resources, everywhere. Up to a point, sudden shortages may be dealt with by paying large consumers to switch off, or by bringing in banks of costly and far-from-green diesel generators.

But the risk of actual power cuts, especially in weather such as we have recently been experiencing, is worryingly high.

We really are not very far away from imposed power cuts in our homes and offices, which – as well as leaving the old and vulnerable in the cold and the dark – will do serious damage to the economy.

So, it is perplexing to find that the Government has been relying on predictions by the Met Office in making its plans and calculations. Not only is the Met Office honest about the difficulty of long-distance forecasting, but winters in the UK can be very severe indeed.

Who knows what we would do if Britain once again faced a relentless long-term freeze such as that of 1962-63, itself the coldest since that of 1895?

Events such as the “Troll of Trondheim” often come with little warning. So do interruptions in supply, hugely important now we are no longer self-sufficient in gas.

The one thing that the Government can do is to be prepared for all eventualities. It has been many months since the poor state of our reserve capacity was revealed.  Let us hope that Ministers and officials have not wasted a single second in getting ready.

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Arts, History, Philosophy

(Philosophy): Voltaire

THE LIFE OF VOLTAIRE (1694-1778)

VOLTAIRE was the pen name of Francois-Marie Arouet, a prolific writer and philosopher whose vast oeuvre contained multiple literary forms including plays, poetry, novels, essays, historical and scientific works, over 21,000 letters and over 2,000 books and pamphlets. Many of his most popular prose works were in the form of swashbuckling, episodic, courtly romances. These were often written as polemics and contained scathing prefaces explaining the author’s motives.

Voltaire’s best-known work, Candide (1759), was constructed around a sustained and withering attack on the philosophy of Gottfried Leibniz and ironically satirises Leibniz’s particular brand of philosophical and moral optimism. Although regarded in some quarters as holding somewhat cynical views on human nature, Voltaire nonetheless believed that humans could find moral virtue through reason and that reason allied to observation of the natural world was sufficient to determine the existence of God.

Voltaire’s principal philosophical works are contained in his Dictionnaire Philosophique (“Philosophical Dictionary”), published in 1764, which was comprised of articles, essays and pamphlets attacking the French political establishment and in particular the Church. Among the many civil causes Voltaire advocated in his essays were the right to a fair trial, the freedom of the press, freedom of speech, and tolerance of other religions. He also sought to expose and denounce the hypocrisies and injustices he saw as inherent in the ancien régime, the social and political structure of France between the fifteenth and eighteenth centuries. The ancien regime, for Voltaire, was predicated on an imbalance of power, loaded firmly in favour of the clergy and noble aristocracy at the expense of the commoners and middle classes who were suppressed by crippling and corrupt systems of taxation. As the Church seemed to be not only complicit in this corruption and injustice but also a principal part of the state apparatus, the clergy naturally bore the brunt of Voltaire’s ire. Deeply opposed to organised religion, Voltaire was highly critical of the Church in Rome, and even held the view that the Bible was an outdated legal and moral reference guide, citing it was the work of man and not the inspired word of God.

There were, however, some curious inconsistencies in the radical positions that Voltaire chose to adopt. Capable of constructing impassioned and erudite arguments for the establishment of a constitutional monarchy in one essay, Voltaire would then reject the tenets of democracy for providing a voice to the ill-informed and ignorant masses in his next essay. Like Plato, Voltaire reviewed the role of the monarch in society from a position of modified absolutism – a system whereby the king or queen rules under the guidance of a group of appointed advisers who have the best concerns of the kingdom and its subjects at heart, for it is in the intertest of the monarch to ensure wealth and stability in society at large.

Voltaire’s oft-quoted assertion that “If God did not exist, it would be necessary to invent Him” has led to the misconception that he was an atheist. In fact, despite his opposition to the Church, Voltaire believed in God and built his own private chapel. The quote given is taken from one of Voltaire’s polemical poems, Epistle to the Author of the Book, The Three Imposters, and can be taken to mean that the central question of the existence of God is largely immaterial, as many civilisations have created gods to explain natural phenomena. As a follower of deism, Voltaire rejected the mysticism and strictures of religious teaching, believing that reason and nature provide the basis for spiritual beliefs: “It is perfectly evident to my mind that there exists a necessary, eternal, supreme, and intelligent being. This is no matter of faith, but of reason.”

Voltaire is best known for his memorable aphorisms. One of the most oft-cited quotations attributed to Voltaire about freedom of speech – “I disapprove of what you say, but I will defend to the death your right to say it” – is, however, totally apocryphal. It was actually written by the English writer Evelyn Beatrice Hall in her 1906 biography of Voltaire, The Friends of Voltaire.

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Arts, Christianity, Culture

The Book of Proverbs: Down-to-earth advice

BE KIND, BE CAREFUL

A narrative from Proverbs

MOST Western people tend to be cautious when it comes to giving money or sharing possessions. Finding the balance between being generous or foolhardy on the one hand, and selfish and uncaring on the other, is not easy.

The Book of Proverbs in the Old Testament, which contains hundreds of pithy sayings about wisdom and daily life, suggests two principles to inform our actions. One is to help the poor. Under no circumstances are we to take advantage of them (22:22). To pour scorn on them is to insult our Maker (17:5) while being kind to the poor is like lending to God (19:17).

This is echoed in Jesus’ parable of the sheep and the goats (Matthew 25:31-46) in which acts of kindness to others are in fact done to God.

It is unwise to withhold good from those who deserve it (3:27), but wisdom requires more than just being nice to nice people. “If your enemy is hungry, feed him” (25:21,22) was directly quoted by Paul in Romans 12:20 and alluded to by Jesus in Luke 6:27-30. If nothing else, it makes black deeds even worse, which is the meaning of “heaping coals of fire on their heads”.

The second principle is that while love may be blind, wisdom isn’t. Proverbs draws the line of generosity at standing surety for someone else or “you will surely suffer” (11:15). It even urges the person who has already underwritten a deal to free themselves from it even if it humiliates them to do so (6:1-5).

It is worth asking why. Human nature probably relaxes when it knows that it is not ultimately responsible for a debt or agreement. It is easy to default after a while. Wisdom acts responsibly, but it is encouraging responsibility in others, too.

GOD BE IN OUR UNDERSTANDING

PROVERBS assumes the spiritual dimension. Scattered through the book are reminders that “the fear of the LORD is the beginning of wisdom” (1:7). Faith is like a fountain keeping our life fresh and productive (14:27). Respect for and worship of the LORD must always be present.

With the prophets, Proverbs asserts that sacrifice without faith is detestable to a God who looks for inner truth rather than outward conformity (15:8,26). Therefore we should confess our sins in order to find mercy (28:13) and accept God’s “discipline” as a means of spiritual growth (3:11). Only then will we be sure of receiving his guidance through the maze of life (3:5; 19:21).

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