Category Archives: Environmental ethics

To frack or not to frack? That is the question

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After a year’s work between Texas and New York studying the science, politics, and ideology of natural gas development–I present my Master’s thesis: To Frack or Not to Frack. Here is the abstract:

The modern vision of the Good Life—indistinguishable from the idea of progress—is energy intensive. We go to extreme lengths to harness energy resources, conducting vast technological socio-environmental experiments to satiate the human demand for energy. But energy development is risk-laden, and people approach the risks of progress differently, which manifests as political contention.

Bookending the continuum of risk-related ideology, the precautionary and proactionary principles have become pillars of philosophic and political debate. Natural gas development—hydraulic fracturing for natural gas, or “fracking”—is particularly risky and, in turn, the politics of fracking have become correspondingly controversial. On one hand, precautionaries about natural gas development spurn fracking as guaranteed disaster, while on the other, proactionaries hail natural gas development as an ideal energy opportunity.

But why are people precautionary and proactionary about natural gas development? To Frack or Not to Frack explores this question using an international survey instrument and statistical causal analysis. Evidence indicates that precautionary and proactionary regulatory preferences about natural gas development are a function of relevant knowledge, values, and beliefs.

Precautionaries about natural gas development tend to be knowledgeable of the risk-related scientific literature on fracking and to especially value environmental stewardship and public health and safety. Proactionaries, on the other hand, tend to principally value economic growth, believe that technology is generally trustworthy, and believe that either plenty of scientific research has already been
done on natural gas development orthat more science is still needed.

When determining specific permitting and operating requirements for natural gas development, policymakers should directly engage the relevant knowledge, values, and beliefs that drive the precautionary and proactionary regulatory preferences of their constituents via regular, open participatory policymaking procedures and statistical analysis of risk-related preference data gathered through public polling. Natural gas development policy should reflect the moral nuances of its constituency. Natural gas development policy should also reflect that developers are morally responsible for researching and internalizing the risks of harm related to development, including literal physical or environmental harm and exposure to risk of harm.

The ethics of Ambient Persuasive Technology and the idea of environmental policy

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A friend and colleague from Bard CEP, Taylor Evans, and I were brainstorming the thesis topic of another BCEP’er, Tim Maher, and we came to a point of contention that demanded a new distinction. Tim’s thesis explores the ethics of Ambient Persuasive Technology (AmPT). AmPT uses “smart” technology to subliminally influence human beings to behave in certain ways that address one problem or another. Essentially, in an ideal world, AmPT manipulates the parameters of the choices immediately available to us so that we have no choice but to make morally desirable choices. Clearly, handing such immense power to technology is morally questionable. If everything goes perfectly, we solve our problems without even realizing it. But if things go poorly, techno-paternalism could spiral into hyper-modern Orwellian totalitarianism.

Naturally, given our common interests, Taylor and I were discussing AmPT in the context of environmental policy. Theoretically, AmPT could be used to improve environmental problems, but it could also represent a paternalistic imposition of environmental values on society–eco-authoritarianism. The difference is a matter of ethics—a matter of how AmPT should be regulated. But therein laid the difficulty. Before we could discuss how AmPT should be regulated, we needed to figure out exactly how the ethics of AmPT connect to the idea of environmental policy. We needed to divulge the relationship between principle and policy. To accomplish that, we needed a new distinction within the meaning of “environmental policy.”

The ethics of Ambient Persuasive Technology entail a new theoretical take on the meaning of “environmental policy.” Environmental policy in the typical sense means public policy that compels people to act differently toward the environment—meaning the atmosphere, land, hydrosphere, and all the life therein—whereas “environmental policy” in the ethics of AmPT means public policy pertaining to the environment’s capacity to compel people. But it’s more than that. The values of the designers of AmPT are inherently embedded in the design of the technology itself. AmPT is the environment manipulating people, but ultimately it is people manipulating the environment—the very space we regularly and immediately occupy—that then manipulates people. Not only do we hand over tremendous amounts of autonomy to technology, the technology itself is value-latent. But the ethics of AmPT also connect to the idea of environmental policy in another more specific sense through the how the technology is applied.

Specifically, AmPT can be used to employ the environment to compel people to act different toward the environment. AmPT, in that sense, realigns itself with the typical mission of environmental policy. Hence Taylor and my (and presumably Tim’s as well—we have to wait for the verdict of his thesis) concern.

The ethics of AmPT and its two senses of connection to “environmental policy” involve the implicit distinction between the built environment and the natural environment. For philosophical reasons, the distinction between the built and natural environment ultimately dissolves—humans and our cities are no less natural than bees and their hives. But in practical terms, the ethics of AmPT in the environmental policy context specifically involve people using the “built environment” to influence the human impact on the “natural environment.”

The ethics of AmPT connect to the idea of environmental policy in several important ways. The regulation of AmPT involves regulating the human influence on the environment and regulating the environment’s influence on humans. But ultimately it entails regulating the human capacity to influence the environment’s capacity to influence other humans. But how AmPT should be regulated is a much deeper question. AmPT, like all technology, carries as much opportunity for progress as for catastrophe. Luckily, Tim is on that for us.

EDIT: The “eco-authoritarian concern” is purely theoretical–I only specify “eco” authoritarianism because of the environmental policy context. Eco-authoritarianism is probably the last kind of authoritarianism we need to be worried about if we assume that AmPT will actually be ubiquitous.

Does being anti-fossil fuels mean being anti-modern?

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To be adamantly anti-fossil fuels and then go home to happily relax in luxuries enabled by fossil fuels is an exercise of hypocrisy. But it is not hypocritical to be anti-fossil fuels and still be modernistic. Being anti-fossil fuels is not the same as being anti-modern. Exxon Mobil’s CEO thinks precautionary greens may as well curl up in a cave, but I don’t think the Fossil Fuel Resistance’s motivation is anti-modern at all. On the contrary, it’s hyper-modern. Perhaps even unrealistically so. Greens nurture a futuristic techno-utopian vision where society abandons fossil fuels entirely, renewable energy is dirt cheap, super efficient, infallibly reliable, and everybody in the world enjoys an extremely high standard of living while we coexist in perfect harmony with the ecosphere and ride bikes built from recycled bits of Al Gore to our well-paying jobs knitting organic sweaters out of diplomacy and human rights.

That last bit is obviously a joke, but unless you live on a commune far removed from society, you just can’t speak out against modernity and simultaneously live in the modern world without a profound level of cognitive dissonance–and people naturally avoid cognitive dissonance. Which is why the Fossil Fuel Resistance can’t be protesting modernity. They’re protesting the continuation of what they see as an obsolete model of modernity.

In fact, most greens would probably turn it around and argue that fossil fuels are anti-modern because we’ve been burning them for nearly two centuries now, they’ve served their purpose, and its time to progress to renewable alternatives because they’re having unintended yet still unethical ramifications for people and the planet as a whole. I’ll admit, it does come off as unappreciative and hypocritical, perhaps ignorant, to virulently demonize and criticize fossil fuels when they are undeniably the cornerstone of modernity and we all take their pervasive benefits for granted. But the Fossil Fuel Resistance isn’t protesting Keystone, fracking, and mountain top removal coal mining because they want humans to live like the stone ages. They’re being driven to the streets by their optimistic hopes for the future, their eco-egalitarian values, and their beliefs about how human beings should interact with the rest of the natural world.

But we could all do a better job of showing appreciation for the hard work and good intentions of others–greens, fossil fuelers, everyone. Partisanship and adversarial politics have become so ordinary that we forget the lives we’re so privileged to enjoy today are the result of centuries of collaborative innovation and cooperation. Modernity would not be possible without people working together, without amiable and constructive competition, without idea sharing, and without constantly and actively trying to grasp, appreciate, and respect the perspectives of those who think and see the world differently than ourselves.

Fossil fuels probably aren’t going anywhere anytime soon–and no amount of protesting will change the basic infrastructure of society instantaneously. But there is a place in this world for radical idealism. And in the face of catastrophic climate change, there is a need for it. Revolutionaries don’t earn that title by pursuing the indisputably realistic, but by challenging the status quo with dreams of what’s to come—of what should come. But no less, we need the realists, the traditionalists, and the pragmatists to remind us of our origins and keep our wheels turning in the here and now.

With a little mutual understanding and effort, there are commonalities to be found even between greens and fossil fuelers. In fact, they may not be so different at some deeper philosophical levels. Both sides believe human beings are bound for greatness, moving purposively through history toward our grand cosmic destiny. Both are interested in alleviating global poverty and human suffering through the perpetuation and dissemination of a modern standard of living, for which all agree energy is vital. Both are confident that advances in science and technology will deliver humanity to these new eras of prosperity. And both believe in the importance of democracy, liberty, fairness, and free expression in the political process. We may see reiterations of the customary story of obdurate politics like the protest on February 17th, but the differences between the poles, fundamentally, are rather superficial.

Being anti-fossil fuels does not mean being anti-modern—it means being anti-fossil fuels. The vast majority of people support modernity as a worthy end, greens and fossil fuelers simply envision different means for accomplishing that end. But there’s often dramatic miscommunication when conveying their respective positions to each other. People get dismissive, conversations breakdown acrimoniously, and the full senses of both perspectives are lost. But if greens can keep a realistic handle on hypocrisy about their own fossil fuel use, and fossil fuelers don’t pretend that coal, oil, and natural gas are just innocent, misunderstood miracle substances, then maybe we can talk constructively. Just maybe we’ll circuitously arrive at mutually agreeable policies to combat climate change, develop renewables, and mitigate the negative externalities of resource extraction without unfairly disadvantaging or appearing unappreciative of the hard work that fossil fuel developers have done for society since the industrial revolution.

Optimistic? Naïve? Sophomoric? Perhaps. But someone needs to think through a middle way.

jmk

The Solar Impulse! Flight without fossil fuels

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Perusing NPR this morning I stumbled across a report about this solar tech gem. The Solar Impulse, an aircraft powered entirely by solar power (with storage tech sufficient to keep it airborne day and night), stands poised to change the very face of aviation: to enable us to travel the world “without fuel or pollution.” Now, needless to say, there is work to be done. The plane itself is still in R&D, as its engineers have yet to pressurize, oxygenate, or heat the cabin–and its top speed is still comparable to a sluggish car (40-50 mph). But the Impulse successfully completed its inaugural flight over Switzerland and plans to fly California to New York in 2015.

Its creators, with Faustian enthusiasm, aim to challenge the impossible; to overturn conventional wisdom about sustainable development and clean energy technology. To be certain, taking to the sky without the help of fossil fuels does exactly that (albiet, I’m sure fossil fuels were used somewhere along the process of engineering the Impulse). In the words of aviation pioneer and Impulse designer Bertrand Piccard, the plane carries not passengers, but a message: one of inspiration for the quality of future of humanity, and our relationship with the Earth and its resources.

I maintain that our relationship with the sun is a special one. Life–energy–the escalation of biological complexity despite the second law of thermodynamics–the sun makes it all possible. And here again we are reminded that with dedication and ingenuity, we need not revert to burning its multi-million year old fossil energy reserves to perpetuate our quality of life. After all, whether we’re talking about coal, oil, natural gas, biomass, or wind–these are all indirect manifestations of solar power: biomass through photosynthesis; coal, oil, and natural gas through the fossilization of biomass; wind through atmospheric temperature and pressure changes as the sun heats the air. Logically, to channel solar power directly to the human energy demand is more efficient and therefore more sustainable than waiting for its conversion into fossilized organic material (or even wind, though the turn around in the case of wind is tremendously shorter than FFs)–we simply need the proper technology to take our consumption to the original source. The Solar Impulse is a strong step in that direction.

Despite being optimistic, I still struggle with my own skepticism about technoscientific utopian progressivism and techno-cornucopianism–that with enough time and technology human beings can overcome the paradox of progress–because it’s not obvious to me that the rare Earth resources we need to continue the flow of technological innovation will be recoverable indefinitely, or that organized civil society will remain stable for long enough to foster such technological advancement. But such skepticism is more of nagging intuition, substantiated by the provocation of John Gray and participants in the Dark Mountain Project, than an empirical problem. Malthus, as we’ve seen, was not correct (at least not yet)–and while I am confident that eventually the Earth’s human carrying capacity will be upon us, we may be able to stay off a painful population negative feedback cycle through (relatively) cheap and emerging energy (shale gas, wind, solar, nuclear) and intentional (e.g. – birth control distribution, family-limit policies, etc. ) and indirect (e.g. – women’s education, resource scarcity affecting reproductive instincts, etc.) population management methods long enough to smoothly and comfortably reach the point of sustainability (sustainable consumption & sustainable population). Human beings, as Lovelock predicts, will find a way to muddle through.

As Gray makes clear, to believe in a human future of technoscientific progress is a matter of faith. Even more so, to believe in progress as sustainability is an even bolder exercise of optimism. Whether such faith is hopelessly naive will be revealed in due course. But in the meantime, advances in solar tech like the Solar Impulse give me reason to keep believing. Or at least to be excited about the future.

Cheers, jmk

Listen up utilitarians! Friedman’s “win-win-win-win-win”

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Putting a tax-based price on carbon emissions would be, literally and figuratively, a bold and explicit valuation of life itself–both of biodiversity’s preservation and of its fundamental elemental building block. It’d be nice if we could get some significant explicit value ascribed to the natural world after all this time. Putting Pigou to work on the cornerstone of biology might be an attempt to quantify something invaluable–but the unfortunate reality is that without a number, neoliberal capitalism defaults its value to zero and we all suffer a tragedy of the commons. But, oh yea, Friedman’s article is about the budget. Just think of the REVENUE and incentive to innovate! Come on you instrumentalist utilitarians, push for the win-win-win-win-win. Waxman can’t do it alone.

A hybridized market-based carbon credit trading system with a tax-based “catch-all” (like the one developed by McKibbin and Wilcoxen discussed at greater length here) could also satisfy eco-egalitarians still left wanting and free marketeers looking for a new generation of economic value. A carbon price would be precautionary move toward humanity’s softer treatment of the Earth and a proactionary incentive for technoscientific innovation toward progress as sustainability.

The sequester is just obdurate silliness anyway.

Let’s get it together, humans.

Cheers! JMK

Wilson’s time machine

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Re-reading Biophilia, one of E. O. Wilson’s many seminal eco-philosophical works, I was pleasantly reminded of an important quadripartite distinction laid out in chapter three, “The Time Machine.”

The time machine, Wilson tells us, is biological spatio-temporal thought experiment. Imagine we have the ability to accelerate and decelerate the passage of time without restriction, as well as to magnify and minimize the Earth from a bird’s eye view to any extreme. We could observe every detail of biological phenomena ranging from nearly instantaneous microscopic biochemical reactions to the vast evolutionary manifolds of deep time. Along the spatio-temporal continuum, Wilson makes an ascending, yet non-hierarchical, four-way distinction: biochemical time, organismic time, ecological time, and evolutionary time—each referring to different perspectives about life on Earth.

Start the thought experiment by almost freezing time at the microscopic level: biochemical time allows us to imagine and comprehend biochemical reactions occurring inside living cells that no naked eye could ever see—e.g., an electrical impulse travelling along a neuron or an enzyme catalyzing protein division. These reactions, even if somehow made visible to a normal human perspective, would be utterly indiscernible, for they begin and end in the span of a thousandth of a second. In biochemical time, we organisms appear completely motionless—so next we speed the passage of time slightly and zoom out.

Organismic time is the time and space that we and other macroscopic bio-phenomena experience. The crucial activities of organismic time take place in seconds and minutes—sentences are spoken and comprehended, gestures and decisions are made, breaths are taken, and paths are walked. Obviously, organismic time is the perspective with which people are most familiar, so without a second thought it becomes the default spatio-temporal point of view from which we assess the relative importance of biological phenomena. But it’s not so clear that organismic time, in any normative sense, is the best or only perspective worth taking on the natural world. Our species is, after all, just one of innumerable ecological constituents.

So fast-forward the passage of time and zoom-out from the spacio-temporal scale of organisms to that of the ecosystem. Days pass as quickly as seconds did from the organismic perspective and become indistinguishable from night, their respective brightness blending to yield a dim, constant glow. The seasonal cycles of ecosystem growth and retreat now take on the speed previously reserved in organismic time for daily animal cycles of sleep and activity as regulated by the Sun. We time travelers now stand witnesses to ecological time. Spanning years and centuries, we experience the rise and proliferation of rich forests from barren sandy environs—the transformation of shallow creeks into wide rivers teeming with fish and other life—the maturation of simplistic ponds into thriving communities of birds, water dwellers, and lush vegetation. Thus we behold the profound interconnectivity of ecosystems by which biochemical and organismic space and time are subsumed.

Accelerate time’s passage again and zoom-out once more: years pass by the thousands as we look down from high above the continents—the apropos thresholds for distinguishing evolutionary time. Organisms dissolve into populations and communities, and, as the millennia proceed, the concept of “individuals” holds little meaning beyond that of their momentary roles as progenitors. Families and races blur as adaptation, mutation, and natural selection generate altogether new phylogenetic lines. From the perspective of evolutionary time, the Earth resembles Lovelock’s grand homeostatic organism with ecosystems as its internal organs, individual creatures as its cellular matrix, and biochemical reactions as equivalent to how we view particles of quantum physics from the organismic vantage.

The thought experiment is supposed to remind us that there are biological spatio-temporal perspectives other than our own organismic one worth considering—even worth keeping permanently in mind when assessing multi-generational ethics that correspond to ecological time more so than to organismic time, for example. What’s important in a normative sense from the ecological or evolutionary perspective may not be so obvious from that of organismic time: depending on the problem (e.g., climate change, biodiversity loss, ocean acidification, etc.) organismic time may be insufficient and inappropriate for its redress.

Depending on the spatio-temporal viewpoint one takes, moral priorities change. And this works in both directions. Ecological time and evolutionary time leave little room for anthropocentricism: not only are human beings situated in contexts too large for dogmatic humanism to make much sense, the importance of individuals (and therefore individualism—a corollary of neoliberal economics) is curtailed such that any subsequent ethic would entail ecosystems or the Earth itself as the appropriate unit of moral consideration

On the other hand, biochemical time re-substantiates humanism by stationing the organism as a unit of utmost importance—each organism acting as an ecosystem of biochemical reactions all its own, in a way. While ecological and evolutionary time are inconsistent with overly individualistic anthropocentricism, the perspective of biochemical time guards against eco-authoritarian anti-humanism.

Simultaneously, Wilson’s time machine reassures us of our humanitarian identities—the overwhelming sense of pride and privilege inspired simply by being human—while we are also humbly reminded that human beings are not the grand culmination—the glorious ultimate purpose—of all the cosmos.

Solar panels for all, precautionary or proactionary?

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I think Crane and Kennedy have a point here – relying on solar energy, specifically putting solar paneling on residential roofs, are a good way to reduce the risk of relying on an antiquated electrical grid system that’s highly vulnerable to storms and natural disasters (like Sandy). The traditional grid, knitted together by a bucolic web of wooden poles and copper wires, leaves society exposed should part of its fragile infrastructure fail.

So, switching to residential, distributive solar can be seen a precautionary move — it’s too risky to keep depending on a grid that falls apart if power lines go down with a tree limb. Independent, “off-grid” home power systems would strengthen each link of the social chain mail so that when nature throws us a curve ball we aren’t left in the dark for days or weeks on end. For the risk-averse, these are worthy concerns. Not to mention that solar energy doesn’t carry the bouquet of environmental and human health risks that accompany the extreme ways that we extract fossil fuels these days (horizontal drilling and hydraulic fracturing for natural gas, deep water drilling for oil, and mountaintop removal mining for coal).

Often we’ll hear opponents of renewables frame alternative energy as being too risky. The wind and sun are intermitted, the technology is inefficient, and the costs are uncompetitive — or so they say. But with better battery technology, dramatic improvements in solar cell efficiency, and expectations of lower home installation costs these arguments against renewables won’t hold water in public for much longer. Soon, in fact, this framing will probably reverse itself and renewables will be understood as safe, sensible, and reliable, while fossil fuels will be seen as dangerous, costly, and anachronistic.

But should we understand support for solar energy as precautionary or proactionary?

On one hand,  using residential and distributive solar power is a precautionary move away from the risks of depending on fossil fuels and the outmoded electrical grid. In this sense, the switch to solar is less about the goodness of solar energy in particular, but rather about the consequence of mitigating the risks of fossil fuel use. To put it another way, to precautionary supporters of solar, it’s likely that any alternative energy source would be satisfactory since the shift is more about getting away from the risks of fossil fuels than it is about shifting to a particular kind of renewable energy.

On the other hand, proactionary supporters of solar might emphasize the goodness of solar energy itself over and above its consequence of replacing fossil fuels alone. Solar energy is good not simply because we need to mitigate the risks of fossil fuel use, but because solar energy represents progress. Fossil fuels remind us of primitive industrialism, while solar power speaks to our progressive refinement toward symbiosis with each other and the environment. Indeed, for proactionaries to put such immense trust in new solar technology despite its relative nascence is somewhat risky, but switching to solar is a matter of moral obligation; it is our duty to ourselves, to future generations, and to the non-human to make the change.

So, should we be proactionary or precautionary about solar power? I’m not convinced we have to choose — I support solar technology for precautionary and proactionary purposes. I am deeply concerned with mitigating the risks of our continued reliance on fossil fuels because they are inherently finite, unsustainable, environmentally damaging to extract, and pose threats to human health during development and when burned. Simultaneously, I believe that our relationship with the Sun is a special one and that it makes sense on ethical, axiological, and existential levels that the source of life should also be the source of high quality living.

Today, our visions of the Good Life are intimately intertwined with energy. High quality living means energy intensive living (with the exception of a few rogue primitivists out there). So the progressive challenge is making such a lifestyle sustainable. Progress, in this sense, is sustainability. But solar energy is not all about progress in the long-term. It’s also about human and environmental safety in the short-term.

Usually we find ourselves in a conundrum when it comes to the precautionary v. proactionary distinction: either we accept some risk as the price of progress, or we sacrifice some progress in order to mitigate risk. The difficulty arises when people make divergent value judgments about the proper balance of risk and progress — and also when we assume that the two routes are mutually exclusive.

Solar energy technology, however, defeats the idea that we can only reduce risk at the cost of progress. Making the gradual switch to solar constitutes progress toward sustainability and reduces the risks of using fossil fuels. We can be proactionary and precautionary at the same time. Now that’s progress.

Cheers!

Kincaid

Ultra-thin high-efficiency organic solar cells from Princeton

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Fresh out of a first round of experiments at Princeton’s NanoStructure Laboratory, Dr. Steven Chou and Dr. Wei Ding released this report on the progress of their “plasmonic cavity with subwavelength hole-array” solar cell (PlaCSH). Using 30 nanometer-thick gold mesh instead of the indium-tin-oxide (ITO) layer that photovoltaic solar cells usually make use of, the Princeton team has managed to make PlaCSH solar cells 175% more efficient than traditional PV technology.

The gold nano-mesh is more efficient in several ways, thinking about the life cycle of solar cells. Indeed, gold is a rare metal (one that’s ever-increasing in value) but actually ends up being more cost effective than continuing to use the indium-tin-oxide compound we’ve been using thus far. Gold itself may not be cheap, but we’re talking about nano scale technology here — a nanometer, measuring in at one billionth of a meter, is usually used to scale dimensions at the atomic level. We use micrometers (a mere millionth of a meter) to measure human hair, just to give you an idea of how thin these gold nano-mesh layers are — the gold nano-mesh just doesn’t require that much material, especially considering the efficiency of Dr. Chou’s invented nanofabrication method. Price is a real measure of real resources, so getting the cost of manufacturing these solar cells down makes sense from an environmental sustainability perspective too, not just economic practicality.

Most importantly, however, the PlaCSH solar cells lose far less energy to reflection than traditional PV cells. Once light energy passes through the nano-mesh, it’s incredibly difficult for it to escape. The points in the nano-mesh through which light would usually be reflected back out are actually smaller than the photons themselves, so these otherwise rogue photons stick around to lend us their energy after all. The PlaCSH cells are significantly more efficient under cloud-cover, too, for those concerned with intermittency.

This innovative technology has the potential to revolutionize the solar energy industry and loosen the grip of fossil fuel dependency. Once the upfront costs of solar cells become competitive with the overall costs of fossil fuel production, it will make more economic sense to invest in solar technology over natural gas, e.g., because the pay-back period will be much shorter. The solar energy route offers reasonable (and decreasing) upfront costs and little to no maintenance costs — and, most obviously, we have more solar energy than we know what to do with. We may have to mine the gold to produce the nano-mesh, so it’s not totally benign, but it’s far less invasive than, say, Mountaintop Removal Mining.

Here to another step toward our sustainable energy future!

Cheers,

JMK

PS – This article by Grant Brunner of ExtremeTech has some nice diagrams depicting the way PlaCSH solar cells work in comparison to traditional ITO PV.

To Frack or Not to Frack

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The survey component of To Frack or Not to Frack is now closed–many thanks to all who participated. Results will be publicly available here and through Bard CEP. Stay tuned…

To Frack or Not to Frack

A survey of beliefs about hydraulic fracturing for natural gas

Dear energy consumers,

Hydraulic fracturing, or “fracking,” for natural gas plays an important role in the debate about our energy future. As an energy consumer, you may have beliefs about, or beliefs that relate to, the use of hydraulic fracturing technology. Given the prominence of natural gas in today’s energy discourse, I am using my Master’s thesis at the Bard Center for Environmental Policy to study the political and ideological dimensions of hydraulic fracturing. My goal is to develop a more thorough understanding of the relationships between socioeconomics, political alignments, philosophical beliefs, and support or lack thereof for the use of hydraulic fracturing technology – but my research depends on your participation. Here and below you will find a link that directs you to a survey with questions related to the current debate about hydraulic fracturing and natural gas:

To Frack or Not to Frack

To help me with my research, I ask that you complete the survey and then share this message and link with your friends, family, colleagues, coworkers, and other contacts so that they might do the same. If you have any questions please email them to jmk.frackingideals@gmail.com and I will answer you promptly. Thank you for your participation.

Sincerely,

Jordan M. Kincaid