Read the following passage and questions, then choose the right answer from options, the answer should be one of A, B, C, D.

<passage>:
The forests bear the carbon Spearheaded by the non-governmental Centre for Ecology Development and Research (CEDAR) and funded by India's Department of Science and Technology, this project is about climate change. It seeks to find out how much carbon is being absorbed by the region's forests. This is achieved by taking the information collected – foliage overlay, the height of the trees, leaf area index and canopy layer, among other things – and using it to make an allometric equation. In 2014, the IPCC found that 11 per cent of global greenhouse gas emissions were caused by forestry and other land use. Other sources claim this figure is anything up to 30 per cent. While Le Quéré points out that the effect of deforestation was more pronounced in the 18th and 19th centuries, when it was a key driver in the process of industrialisation, she emphasises the ongoing importance of forests in the fight for a better environment. To begin working out how people in the Himalayan foothills might be reimbursed for preserving the forest, Amogh Rai and his colleagues need to find out how much carbon they are actually taking in. "We don't know how much carbon these forests are sequestering," says Rai. "If you are talking about the forest as a sink for carbon, you need to figure out how much carbon this place is storing, versus how much it is producing. And for that you need to go back to the basics of forestry. You need to figure it out by laying ecological plots measuring 400 metres squared in different areas, at different altitudes and in different disturbance gradients." kafal . "I love the forest because it is a place of silence and beauty," he says. "Also, it is one of the last places of refuge from strident urbanisation. A typical city kid reaction to noise, and tempo of life, I suppose." Rai's boss at CEDAR, Rajesh Thadani, a Yale-educated forest ecologist in his forties, is equally romantic about his attachment to the forest, quoting Thoreau to me: "I went to the woods because I wished to live deliberately, to front only the essential facts of life, and see if I could not learn what it had to teach, and not, when I came to die, discover that I had not lived." It's not hard to imagine both men communing with woodland spirits. Kumaon's unique elements appealed to Rai. The area has two main types of oak tree, a number of pines, rhododendrons, cedars and maples. There are leopards, porcupines, wild boars, a variety of snakes and rodents, and 200 species of butterfly. The forests grow down hillsides into valleys and up along plateaus. There are now 40 forest plots in Kumaon, and the hope is that in the next couple of years that total will rise to 100. One night, I join Amogh Rai for dinner at the house of one of his two field assistants, Narendra. Narendra remembers that, in these times, when far more people kept cattle, the forest was a place almost everyone used and understood. "We used to go out in a throng and bring trees down to use the leaves for manure, which is also used as a bedding for cattle," he says. "The animals would piss and shit on it and then it was used as manure." Today, keeping cattle has become economically unviable and artificial fertiliser can be bought at the market. As a result, fewer people use and understand the forest. "There is a strong relationship between the people and the forest in the area but it has weakened, for good and for bad," Rajesh Thadani, who also worked closely with Narendra, tells me. Good because the forest is less disturbed, bad because caring for the forest now comes less naturally. "People don't quite have the same religious and cultural attachment to it. Cattle became unprofitable. The quality of schools hasn't got better but most children now go to school, so they don't want to do agricultural work when they leave… If you don't feel a sense of ownership and belonging, you are less likely to do things. The expectation of money has arrived. The forest has become an externality." There is a conflict and a contradiction here: local people may be paid to preserve the forest by using it less, but using the forest less will weaken their ties to it, thus making the desire to preserve it less urgent. It's the kind of dilemma globalised industrial capitalism throws up everywhere. The system itself has wreaked havoc on the environment, but in a structure where even people in remote areas often aspire to a certain kind of lifestyle and expect to be paid for things they might once have done for free as part of the collective harmony of a community, the monetising of things like forest maintenance has come to be seen as a potential solution. If a value is put on the forest, then, in a market-driven world, local communities will be able to better resist, for example, the planned construction of a massive hotel in an undisturbed patch of woodland. Right now, Rai argues, "you only have aesthetic reasons, but we live and operate in a world that has a different set of values. For the first time, you can give a number to the value of a forest. It becomes a place that is [about] more than wondrous beasts." This expectation of money both jars with and is in keeping with Kumaon's past. When Rajesh Thadani first came to the area in the 90s, he was strongly influenced by Ramachandra Guha's book The Unquiet Woods, a short history of the Chipko movement published in 1990. A wonderful writer, Guha remains one of India's most influential thinkers on environmental and social issues. His and Joan Martinez-Alier's distinction between the 'full-stomach' environmentalism of the north and the 'empty-belly' environmentalism of the global south strikes a chord in Kumaon. There is a big difference between chopping down some trees in a forest to keep yourself warm in the Himalayan winter, and laying waste to the Amazon in the name of the fast food industry. But the cypress doesn't bear fruit, its wood is rotten when it comes to burning, its leaves are spindly so you can't feed it to cattle. All in all, it's a shitty tree." There are fears about corruption Once upon a time, the strong social system – the ecologically minded functioning of the rural villages extolled by Gandhi – and dependence on the forest meant the environment was preserved. Now, these things are changing fairly rapidly. The whole idea of working as a social group is getting lost and so, Rai argues, "incentives are going to play a larger role. I've had conversations with people where they've said, 'The forests are great, we want to protect them but we don't have any money.' So it's not just about giving them an incentive to protect the forest, it's that they need money to protect the forest." With the data now collected, allometric equations will determine how much carbon is sequestered in the forests. This information will then be used to put an economic value on the various plots, which will translate into payments made to local communities through the forest councils. This money could begin to pour in within the year. During my time in Kumaon, the Paris Climate Change Conference takes place. When I ask Rajesh Thadani how CEDAR's project fits into the bigger picture, he says: "Carbon sinks are important and a good mitigation measure – but [they] would be effective only in conjunction with other measures."

<question>:
How does the author likely feel about global capitalism?

<options>:
A He believes it sacrifices the environment for higher quality of life for some people
B It is impossible to know from the article
C He thinks it will bring valuable money into the fight against climate change
D He believes it is an evil system

<answer>:

A