In a brief and predictable update, the Institute of Physics has had its arm very firmly twisted. Presumably the Guardian reporter did not mean “forced” in quite the same sense I read it. But then again, perhaps he did:
In a statement issued today the institute said its written submission to the committee “has been interpreted by some individuals to imply that it does not support the scientific evidence that the rising concentration of carbon dioxide in the atmosphere is contributing to global warming.”
It says: “That is not the case. The institute’s position on climate change is clear: the basic science is well enough understood to be sure that our climate is changing, and that we need to take action now to mitigate that change.”
The institute said its critical comments were focused on the scientific process, and “should not be interpreted to mean that the institute believes that the science itself is flawed.”
Which sits wonderfully with:
10. The scope of the UEA review is, not inappropriately, restricted to the allegations of scientific malpractice and evasion of the Freedom of Information Act at the CRU. However, most of the e-mails were exchanged with researchers in a number of other leading institutions involved in the formulation of the IPCC’s conclusions on climate change. In so far as those scientists were complicit in the alleged scientific malpractices, there is need for a wider inquiry into the integrity of the scientific process in this field.
So, you see: the process is flawed, but the product is good! This happens to me in the kitchen all the time. And as a further gem:
The institute statement says its submission was approved by its science board, a formal committee of experts that oversees its policy work.
The Guardian has been unable to find a member of the board that supports the submission. Two of the scientists listed as members said they had declined to comment on a draft submission prepared by the institute, because they were not climate experts and had not read the UEA emails. Others would not comment or did not respond to enquiries.
An institute spokesperson said the submission was “strongly supported” by three members of the board. “All members were invited to comment. Only a few did, all concerned approved the submission unanimously.”
Apparently one can go too far with this Sakharov stuff. Still, anonymous courage is courage nonetheless! If a few more greengrocers stop putting the poster in the window, you never know what might happen in ten or twenty years. I refer, of course, to Vaclav Havel’s most famous essay, The Power of the Powerless:
Our system is most frequently characterized as a dictatorship or, more precisely, as the dictatorship of a political bureaucracy over a society which has undergone economic and social leveling. I am afraid that the term “dictatorship,” regardless of how intelligible it may otherwise be, tends to obscure rather than clarify the real nature of power in this system. . . Even though our dictatorship has long since alienated itself completely from the social movements that give birth to it, the authenticity of these movements (and I am thinking of the proletarian and socialist movements of the nineteenth century) gives it undeniable historicity. These origins provided a solid foundation of sorts on which it could build until it became the utterly new social and political reality it is today, which has become so inextricably a part of the structure of the modern world. . . . It commands an incomparably more precise, logically structured, generally comprehensible and, in essence, extremely flexible ideology that, in its elaborateness and completeness, is almost a secularized religion. It offers a ready answer to any question whatsoever; it can scarcely be accepted only in part, and accepting it has profound implications for human life. In an era when metaphysical and existential certainties are in a state of crisis, when people are being uprooted and alienated and are losing their sense of what this world means, this ideology inevitably has a certain hypnotic charm. . . . […] The manager of a fruit-and-vegetable shop places in his window, among the onions and carrots, the slogan: “Workers of the world, unite!” Why does he do it? What is he trying to communicate to the world? Is he genuinely enthusiastic about the idea of unity among the workers of the world? Is his enthusiasm so great that he feels an irrepressible impulse to acquaint the public with his ideals? Has he really given more than a moment’s thought to how such a unification might occur and what it would mean?
I think it can safely be assumed that the overwhelming majority of shopkeepers never think about the slogans they put in their windows, nor do they use them to express their real opinions. That poster was delivered to our greengrocer from the enterprise headquarters along with the onions and carrots. He put them all into the window simply because it has been done that way for years, because everyone does it, and because that is the way it has to be. If he were to refuse, there could be trouble. He could be reproached for not having the proper decoration in his window; someone might even accuse him of disloyalty. He does it because these things must be done if one is to get along in life. It is one of the thousands of details that guarantee him a relatively tranquil life “in harmony with society,” as they say.
Obviously the greengrocer . . . does not put the slogan in his window from any personal desire to acquaint the public with the ideal it expresses. This, of course, does not mean that his action has no motive or significance at all, or that the slogan communicates nothing to anyone. The slogan is really a sign, and as such it contains a subliminal but very definite message. Verbally, it might be expressed this way: “I, the greengrocer XY, live here and I know what I must do. I behave in the manner expected of me. I can be depended upon and am beyond reproach. I am obedient and therefore I have the right to be left in peace.” This message, of course, has an addressee: it is directed above, to the greengrocer’s superior, and at the same time it is a shield that protects the greengrocer from potential informers. The slogan’s real meaning, therefore, is rooted firmly in the greengrocer’s existence. It reflects his vital interests. But what are those vital interests?
Let us take note: if the greengrocer had been instructed to display the slogan “I am afraid and therefore unquestioningly obedient;” he would not be nearly as indifferent to its semantics, even though the statement would reflect the truth. The greengrocer would be embarrassed and ashamed to put such an unequivocal statement of his own degradation in the shop window, and quite naturally so, for he is a human being and thus has a sense of his own dignity. To overcome this complication, his expression of loyalty must take the form of a sign which, at least on its textual surface, indicates a level of disinterested conviction. It must allow the greengrocer to say, “What’s wrong with the workers of the world uniting?” Thus the sign helps the greengrocer to conceal from himself the low foundations of his obedience, at the same time concealing the low foundations of power. It hides them behind the facade of something high. And that something is ideology.
Ideology is a specious way of relating to the world. It offers human beings the illusion of an identity, of dignity, and of morality while making it easier for them to part with them. As the repository of something suprapersonal and objective, it enables people to deceive their conscience and conceal their true position and their inglorious modus vivendi, both from the world and from themselves. It is a very pragmatic but, at the same time, an apparently dignified way of legitimizing what is above, below, and on either side. It is directed toward people and toward God. It is a veil behind which human beings can hide their own fallen existence, their trivialization, and their adaptation to the status quo. It is an excuse that everyone can use, from the greengrocer, who conceals his fear of losing his job behind an alleged interest in the unification of the workers of the world, to the highest functionary, whose interest in staying in power can be cloaked in phrases about service to the working class. The primary excusatory function of ideology, therefore, is to provide people, both as victims and pillars of the post-totalitarian system, with the illusion that the system is in harmony with the human order and the order of the universe…
The post-totalitarian system touches people at every step, but it does so with its ideological gloves on. This is why life in the system is so thoroughly permeated with hypocrisy and lies: government by bureaucracy is called popular government; the working class is enslaved in the name of the working class; the complete degradation of the individual is presented as his ultimate liberation; depriving people of information is called making it available; the use of power to manipulate is called the public control of power, and the arbitrary abuse of power is called observing the legal code; the repression of culture is called its development; the expansion of imperial influence is presented as support for the oppressed; the lack of free expression becomes the highest form of freedom; farcical elections become the highest form of democracy; banning independent thought becomes the most scientific of world views; military occupation becomes fraternal assistance. Because the regime is captive to its own lies, it must falsify everything. It falsifies the past. It falsifies the present, and it falsifies the future. It falsifies statistics. It pretends not to possess an omnipotent and unprincipled police apparatus. It pretends to respect human rights. It pretends to persecute no one. It pretends to fear nothing. It pretends to pretend nothing.
Individuals need not believe all these mystifications, but they must behave as though they did, or they must at least tolerate them in silence, or get along well with those who work with them. For this reason, however, they must live within a lie. They need not accept the lie. It is enough for them to have accepted their life with it and in it. For by this very fact, individuals confirm the system, fulfill the system, make the system, are the system.
Why in fact did our greengrocer have to put his loyalty on display in the shop window? Had he not already displayed it sufficiently in various internal or semipublic ways? At trade union meetings, after all, he had always voted as he should. He had always taken part in various competitions. He voted in elections like a good citizen. He had even signed the “antiCharter.” Why, on top of all that, should he have to declare his loyalty publicly? After all, the people who walk past his window will certainly not stop to read that, in the greengrocer’s opinion, the workers of the world ought to unite. The fact of the matter is, they don’t read the slogan at all, and it can be fairly assumed they don’t even see it. If you were to ask a woman who had stopped in front of his shop what she saw in the window, she could certainly tell whether or not they had tomatoes today, but it is highly unlikely that she noticed the slogan at all, let alone what it said.
It seems senseless to require the greengrocer to declare his loyalty publicly. But it makes sense nevertheless. People ignore his slogan, but they do so because such slogans are also found in other shop windows, on lampposts, bulletin boards, in apartment windows, and on buildings; they are everywhere, in fact. They form part of the panorama of everyday life. Of course, while they ignore the details, people are very aware of that panorama as a whole. And what else is the greengrocer’s slogan but a small component in that huge backdrop to daily life?
Let us now imagine that one day something in our greengrocer snaps and he stops putting up the slogans merely to ingratiate himself. He stops voting in elections he knows are a farce. He begins to say what he really thinks at political meetings. And he even finds the strength in himself to express solidarity with those whom his conscience commands him to support. In this revolt the greengrocer steps out of living within the lie. He rejects the ritual and breaks the rules of the game. He discovers once more his suppressed identity and dignity. He gives his freedom a concrete significance. His revolt is an attempt to live within the truth. . . .
The bill is not long in coming. He will be relieved of his post as manager of the shop and transferred to the warehouse. His pay will be reduced. His hopes for a holiday in Bulgaria will evaporate. . . .
So: let’s hope that three anonymous British physicists, who refuse to talk to the Guardian, will still be able to take their holidays in Bulgaria. Because this isn’t Czechoslovakia, of course. Or is it? “I am afraid and therefore unquestioningly obedient.”
And for a beautiful, beautiful masterpiece of the modified limited hangout, I give you… John M. Broder, in the New York Times: Scientists Taking Steps to Defend Work on Climate. You really can’t say these people aren’t artists.