Scientists can now turn CO2 in the air into solid coal

The cost-effective method could revolutionize how we remove carbon from the atmosphere, particularly in regard to climate change.

  • A team of scientists used liquid metal and a liquid electrolyte to convert gaseous CO2 into a solid, coal-like substance.
  • Compared to current methods, the new approach could prove to be a more efficient and scalable way to remove carbon from the atmosphere and safely store it.
  • The United Nations Intergovernmental Panel on Climate Change says the global community must remove 100 billion to 1 trillion metric tons of carbon dioxide from the atmosphere by mid-century in order to avoid catastrophic global warming.

Scientists have created a method to convert carbon dioxide back into solid coal, a breakthrough that could change the ways carbon is removed from the atmosphere and permanently stored.

It's one of several recently developed negative emissions techniques that seek to make carbon capture and storage cheaper, safer and more efficient. This particular method was developed by a research team led by RMIT University in Melbourne, Australia, and it uses a liquid metal electrocatalyst, containing nanoparticles of the rare-earth metal cerium, to convert the greenhouse gas into a stable, coal-like solid.

"While we can't literally turn back time, turning carbon dioxide back into coal and burying it back in the ground is a bit like rewinding the emissions clock," study co-author Dr. Torben Daeneke told The Independent. "To date, CO2 has only been converted into a solid at extremely high temperatures, making it industrially unviable."

RMIT University

Publishing their findings in the journal Nature Communications on February 26, the team described how carbon dioxide turned into solid flakes after it was dissolved and placed inside a beaker filled with an electrolyte liquid and liquid metal that were charged with an electrical current.

"By using liquid metals as a catalyst, we've shown it's possible to turn the gas back into carbon at room temperature, in a process that's efficient and scalable," Daeneke said.

Improving carbon capture and storage

Instead of being buried underground, the solid carbon produced by the method could be used as a fuel source or as feedstock, as the element is in other carbon utilization approaches.

"A side benefit of the process is that the carbon can hold electrical charge, becoming a supercapacitor, so it could potentially be used as a component in future vehicles," Dorna Esrafilzadeh, a Vice-Chancellor's Research Fellow in RMIT's School of Engineering, told The Independent. "The process also produces synthetic fuel as a by-product, which could also have industrial applications."

The ability to sell or otherwise use carbon after removing it from the atmosphere would help make carbon capture and storage methods more cost-effective, and therefore more scalable. Currently, only about 1 percent of carbon emissions are removed from the atmosphere and stored. Making it cheaper to do so could help the global community remove the 100 billion to 1 trillion tons of carbon necessary to avoid catastrophic global warming by mid-century, a number put forth by the United Nations Intergovernmental Panel on Climate Change.

Stand up against religious discrimination – even if it’s not your religion

As religious diversity increases in the United States, we must learn to channel religious identity into interfaith cooperation.

Sponsored by Charles Koch Foundation
  • Religious diversity is the norm in American life, and that diversity is only increasing, says Eboo Patel.
  • Using the most painful moment of his life as a lesson, Eboo Patel explains why it's crucial to be positive and proactive about engaging religious identity towards interfaith cooperation.
  • The opinions expressed in this video do not necessarily reflect the views of the Charles Koch Foundation, which encourages the expression of diverse viewpoints within a culture of civil discourse and mutual respect.
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Why Epicurean ideas suit the challenges of modern secular life

Sure, Epicureans focused on seeking pleasure – but they also did so much more.

Antonio Masiello/Getty Images
Culture & Religion

'The pursuit of Happiness' is a famous phrase in a famous document, the United States Declaration of Independence (1776). But few know that its author was inspired by an ancient Greek philosopher, Epicurus. Thomas Jefferson considered himself an Epicurean. He probably found the phrase in John Locke, who, like Thomas Hobbes, David Hume and Adam Smith, had also been influenced by Epicurus.

Nowadays, educated English-speaking urbanites might call you an epicure if you complain to a waiter about over-salted soup, and stoical if you don't. In the popular mind, an epicure fine-tunes pleasure, consuming beautifully, while a stoic lives a life of virtue, pleasure sublimated for good. But this doesn't do justice to Epicurus, who came closest of all the ancient philosophers to understanding the challenges of modern secular life.

Epicureanism competed with Stoicism to dominate Greek and Roman culture. Born in 341 BCE, only six years after Plato's death, Epicurus came of age at a good time to achieve influence. He was 18 when Alexander the Great died at the tail end of classical Greece – identified through its collection of independent city-states – and the emergence of the dynastic rule that spread across the Persian Empire. Zeno, who founded Stoicism in Cyprus and later taught it in Athens, lived during the same period. Later, the Roman Stoic Seneca both critiqued Epicurus and quoted him favourably.

Today, these two great contesting philosophies of ancient times have been reduced to attitudes about comfort and pleasure – will you send back the soup or not? That very misunderstanding tells me that Epicurean ideas won, hands down, though bowdlerised, without the full logic of the philosophy. Epicureans were concerned with how people felt. The Stoics focused on a hierarchy of value. If the Stoics had won, stoical would now mean noble and an epicure would be trivial.

Epicureans did focus on seeking pleasure – but they did so much more. They talked as much about reducing pain – and even more about being rational. They were interested in intelligent living, an idea that has evolved in our day to mean knowledgeable consumption. But equating knowing what will make you happiest with knowing the best wine means Epicurus is misunderstood.

The rationality he wedded to democracy relied on science. We now know Epicurus mainly through a poem, De rerum natura, or 'On the Nature of Things', a 7,400 line exposition by the Roman philosopher Lucretius, who lived c250 years after Epicurus. The poem was circulated only among a small number of people of letters until it was said to be rediscovered in the 15th century, when it radically challenged Christianity.

Its principles read as astonishingly modern, down to the physics. In six books, Lucretius states that everything is made of invisible particles, space and time are infinite, nature is an endless experiment, human society began as a battle to survive, there is no afterlife, religions are cruel delusions, and the universe has no clear purpose. The world is material – with a smidgen of free will. How should we live? Rationally, by dropping illusion. False ideas largely make us unhappy. If we minimise the pain they cause, we maximise our pleasure.

Secular moderns are so Epicurean that we might not hear this thunderclap. He didn't stress perfectionism or fine discriminations in pleasure – sending back the soup. He understood what the Buddhists call samsara, the suffering of endless craving. Pleasures are poisoned when we require that they do not end. So, for example, it is natural to enjoy sex, but sex will make you unhappy if you hope to possess your lover for all time.

Epicurus also seems uncannily modern in his attitude to parenting. Children are likely to bring at least as much pain as pleasure, he noted, so you might want to skip it. Modern couples who choose to be 'child-free' fit within the largely Epicurean culture we have today. Does it make sense to tell people to pursue their happiness and then expect them to take on decades of responsibility for other humans? Well, maybe, if you seek meaning. Our idea of meaning is something like the virtue embraced by the Stoics, who claimed it would bring you happiness.

Both the Stoics and the Epicureans understood that some good things are better than others. Thus you necessarily run into choices, and the need to forgo one good to protect or gain another. When you make those choices wisely, you'll be happier. But the Stoics think you'll be acting in line with a grand plan by a just grand designer, and the Epicureans don't.

As secular moderns, we pursue short-term happiness and achieve deeper pleasure in work well done. We seek the esteem of peers. It all makes sense in the light of science, which has documented that happiness for most of us arises from social ties – not the perfect rose garden or a closet of haute couture. Epicurus would not only appreciate the science, but was a big fan of friendship.

The Stoics and Epicureans diverge when it comes to politics. Epicurus thought politics brought only frustration. The Stoics believed that you should engage in politics as virtuously as you can. Here in the US where I live, half the country refrains from voting in non-presidential years, which seems Epicurean at heart.

Yet Epicurus was a democrat. In a garden on the outskirts of Athens, he set up a school scandalously open to women and slaves – a practice that his contemporaries saw as proof of his depravity. When Jefferson advocated education for American slaves, he might have had Epicurus in mind.

I imagine Epicurus would see far more consumption than necessary in my own American life and too little self-discipline. Above all, he wanted us to take responsibility for our choices. Here he is in his Letter to Menoeceus:

For it is not drinking bouts and continuous partying and enjoying boys and women, or consuming fish and the other dainties of an extravagant table, which produce the pleasant life, but sober calculation which searches out the reasons for every choice and avoidance and drives out the opinions which are the source of the greatest turmoil for men's souls.

Do you see the 'pursuit of happiness' as a tough research project and kick yourself when you're glum? You're Epicurean. We think of the Stoics as tougher, but they provided the comfort of faith. Accept your fate, they said. Epicurus said: It's a mess. Be smarter than the rest of them. How modern can you get?Aeon counter – do not remove

This article was originally published at Aeon and has been republished under Creative Commons. Read the original article.


NASA's idea for making food from thin air just became a reality — it could feed billions

Here's why you might eat greenhouse gases in the future.

Jordane Mathieu on Unsplash
Technology & Innovation
  • The company's protein powder, "Solein," is similar in form and taste to wheat flour.
  • Based on a concept developed by NASA, the product has wide potential as a carbon-neutral source of protein.
  • The man-made "meat" industry just got even more interesting.
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Where the evidence of fake news is really hiding

When it comes to sniffing out whether a source is credible or not, even journalists can sometimes take the wrong approach.

Sponsored by Charles Koch Foundation
  • We all think that we're competent consumers of news media, but the research shows that even journalists struggle with identifying fact from fiction.
  • When judging whether a piece of media is true or not, most of us focus too much on the source itself. Knowledge has a context, and it's important to look at that context when trying to validate a source.
  • The opinions expressed in this video do not necessarily reflect the views of the Charles Koch Foundation, which encourages the expression of diverse viewpoints within a culture of civil discourse and mutual respect.
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