Energy transition Research Papers - Academia.edu (original) (raw)

[if interested in thesis, let me know and I'll provide you with a PDF. It's not yet online because of pending chapter publication] This dissertation is aimed at answering the question: how can philosophy of technology guide the emerging... more

[if interested in thesis, let me know and I'll provide you with a PDF. It's not yet online because of pending chapter publication]

This dissertation is aimed at answering the question: how can philosophy of technology guide the emerging energy transition? The question is pertinent because in response to climate change, resource scarcity, local environmental issues, and concerns of national security, many initiatives are emerging aimed at changing in one way or another the system that powers our society. However, these initiatives often make slow progress, have conflicting visions of the required direction, and tend to focus on technological developments, rather than techno-social change. A philosophical perspective in general can point at possibly problematic implicit assumptions, aid discussions by introducing concepts and distinctions, and broaden the debate by embedding the issue in a broader context. In the case of energy transition, it can point out how the current energy system inhibits the rise of the 'ethical consumer', why and how to move beyond the dominance of scarcity in discussions on energy transition, and how we may learn to appreciate energy consumption not just in terms of quantity, but also and especially in terms of quality and experience. Or so it is argued in this dissertation.
In the introduction, it is pointed out that exosomatic (outside of the body) energy use started with the use of fire and the cooking of food, and enabled humanity to enroll a much larger range of energy sources to achieve their goals than was otherwise possible. The 'energy system' must therefore not be understood as limited to the oil-, gas-, and electricity-industry, but as involving the entire network of technologies and organizations that enables energy use, from power plants and grids to kitchen appliances and from oil fields to highways and the tendency to commute to work. This broad range of relevant elements, shifting between the levels of artifacts, technical systems, and societal arrangements, causes me to borrow from a range of approaches in philosophy and history of technology, as well as energy research and transition studies. The result is a first exploration of promising routes into what may in the future become the field of philosophy of energy.
Chapter 2 introduces the reader to twentieth century philosophical perspectives on energy by Lewis Mumford, Georges Bataille, and Martin Heidegger. They suggest that energy is not the unproblematic concept that is often assumed in discussions on energy transition. Energy can be interpreted in a number of ways, and these interpretations allow us to see different issues when used to describe energy transition. An empirically informed philosophical perspective can offer clarity regarding particular problems in energy transition. As an example, the chapter discusses the problem of intermittency in the electric network. Via the work of Heidegger it is proposed that energy is currently conceptualized both as flux and as potentiality, and that there is a tension between the two. Energy is 'flux' when it is flowing, doing work, being used, effecting change. It is 'potentiality' when it is stored, waiting to be used, available. The problem of intermittency occurs because wind and solar power emerge as flux, unlike fossil fuels which emerge as potentiality. It is argued that Mumford's theory of four stages in energy use opens up a solution space for intermittency beyond the currently popular and technically complex attempts at energy storage.
Whereas the example in chapter 2 focuses on production, chapter 3 raises questions in the context of energy consumption. Specifically, it explores the phenomenology of electricity consumption in relation to the ability of the consumer to develop an ethical position on the matter. Via the concept of the 'experiential gap', the invisibility of a large part of the electric system comes to the fore. This is salient in the light of Foucault's work on self practices, in which it is argued that ethical behavior can only be built from the relation with a morally relevant environment. The complex and opaque electrical network thus makes 'ethical consumption' particularly difficult. Simpler and more transparent energy systems could enable ethical engagement, but at the cost of decreased usability: ethical behavior demands that the problem 'gets in the way', but when using technology the user needs the medium to dissolve in the practice.
After the focus on the two poles of energy practices, chapter 4 revolves around debates on energy transition. It suggests that two dominant positions in these debates can be distinguished: the 'boundless consumerism' approach which argues that growth will remain possible via efficiency improvements and novel energy technologies, and the 'eco-frugality' approach which argues that instead, consumption should decrease radically by making energy conservation a central aspect of our lives. This chapter problematizes both routes via their implicit understanding of the good life, and proposes a third route. Not only is society interested in a sustainable energy system, but it should also (and perhaps primarily) cater to society's needs and enable people to flourish as human beings. Neither side in the current debate seems to have this worked out very well. Boundless consumerism has already proven to be ineffective: over the last half century, growing energy consumption has not led to greater subjective well-being in the western world. Eco-frugality meanwhile focuses our attention on everything we cannot do: a protestant ethic without the appeal of a good afterlife. Through the introduction of a third position, 'qualitative abundance' (centered on the question how energy contributes to well-being), discussions on energy transition are expanded to include concerns of prosperity and simplicity, next to the traditional concern of scarcity. This expansion of the debate opens up a space in which it becomes possible to discuss ways to reduce energy consumption by improving well-being.
In chapter 5, this idea of low-energy good living is developed further: why does increased energy consumption fail to improve well-being, and what kind of energy practice would increase quality of life? The chapter explores and combines the work of Ivan Illich and Albert Borgmann, both of whom have been critical of the effectiveness of industrial society to provide for human needs, but from very different starting points. Illich looks at society in general and provides a compelling narrative how a narrow focus on efficiency becomes counterproductive. For example, beyond a certain threshold faster transportation ends up leading to more rather than less time spent on transport. If many of our practices have reached such a threshold, increasing energy consumption is detrimental to society's goals. Borgmann starts with the individual, and argues that embodied engagement with our environment is crucial for our well-being. Borgmann's analysis is here extended with the insight that such embodied engagement is always low-energy: we experience the world through our body, and not through our 'extended body' of machinery. This leads to the position that energy consuming technology can only be used to support the good life, and not be central to it. With Illich' cautionary remarks in mind, this support can only have a limited intensity.
The discussion and conclusion takes stock of the insights gained. Answers to the research questions are summarized, and it is argued that this philosophical exploration on energy transition provides new perspectives to look at energy in society, provides concepts that enable a better understanding of particular issues in energy transition, clarifies misconceptions about energy consumption, and provides a more nuanced understanding of the relationship between energy consumption and the good life. Combined, these insights enable a much broader discussion and 'solution space' for energy practices to develop. It enables energy research programs to take into consideration consumption practices when making design choices around energy production, and offers individuals reflecting on energy practices a much broader vocabulary for reflection.
These points are placed in the broader context of both energy transition and the related research fields of philosophy of technology, research in energy technology, and transition studies. Finally, some limitations are discussed, leading to suggestions for further research.