Every Fall, the Credit Suisse Research Institute invites selected experts to present to the Chairman of the Board of Directors, Urs Rohner, & other senior executives on current events.
Last November, they asked me to participate. I gave them this presentation on the climate and ecological emergency, urging Urs Rohner to immediately divest from all fossil fuel financing, and introduced the concept of an Ecological Civilization as a sustainable path for humanity, suggesting Credit Suisse explores becoming a Benefit Corporation, optimizing for multiple constituencies, rather than solely for shareholders.
My primary message was that Credit Suisse has the opportunity to choose to become part of the solution to our civilizational crisis, not the problem.
Will Urs Rohner take up the challenge and respond in 2021?
I recently contributed my view on the moral underpinnings of a Universal Basic Income to a wide-ranging conversation on the topic facilitated by the Great Transition Initiative: “Universal Basic Income: Has the Time Come?” Here’s the question they posed:
“Should society provide every citizen with a basic income, no strings attached? Some proponents of a “universal basic income” view it as a tool for system correction, but the focus of this GTI Forum is on system change. Should a UBI be a central element of strategies for transformation?“
My answer is a strong affirmative. I see a Universal Basic Income as a cornerstone of a transformed economy within an Ecological Civilization: one that is life-affirming rather than wealth-affirming
I WOULD IMAGINE THAT most contributors to this discussion agree, to some degree at least, with the principle that we need deep, structural changes to our current socioeconomic system. It is not enough to tinker with a few parts of the system, no matter how beneficial that tinkering might appear. Our civilization, torn apart by gaping inequalities, is currently hell-bent on a course to disaster. Its suicidal addiction to economic growth paralyzes it from making the changes required to avert climate catastrophe, while it destroys life’s abundance on our beautiful but wounded Earth.
We need to change the fundamentals of our society. We must move from a wealth-based civilization to one that is life-affirming—an ecological civilization. Without this Great Transition, we are leaving future generations to face the horrors of a collapsing civilization on a devastated planet. Can we transition rapidly enough? And can the transition occur without the old civilization collapsing catastrophically around us?
Given this context, I have been surprised by how much the discussion of a universal basic income sounds like arguing how to stack the deck chairs on the Titanic. Can we afford it? Would it be inflationary? Would the right wing use it as an excuse to take away basic services? In my view, the fundamental issues need to be: Does UBI help with the process of transforming civilization from within? Can it help to move us seamlessly into the Great Transition?
My own answer is a strong affirmative. I acknowledge that, by itself, it is not enough to redirect our global society, but I view it as one of the most important trimtabs available that (a) meets an urgent and current need, while (b) helping unravel some of the economic and cultural structures that have set our civilization on its collective suicide pact.
A full-fledged UBI—one that unconditionally provides every person with enough income to meet their basic needs—would fundamentally alter the paradigm of capitalism that has locked workers into the dominant system ever since its inception. Capitalism has endured by commoditizing people’s lives, forcing them to sell the bulk of their available time and energy, or else face destitution and starvation. A true UBI would transform the relationship between labor and capital and weaken the power of the wealthy elite to control the population.
Even more fundamentally, UBI has the potential to shift underlying mainstream misconceptions about human nature. The dominant contract between capital and labor has reified the idea that humans are essentially selfish and lazy, and must be forced to work by a combination of fear and greed, which is effectuated by wages and other monetary “incentives.” However, it has been widely demonstrated (and summarized well in Rutger Bregman’s Humankind) that humans are nothing of the sort. In fact, people have a fundamental need to engage in a livelihood that is meaningful and to feel valued by their community. Work is not something people try to avoid; on the contrary, purposeful work is an integral part of human flourishing. If people were liberated by UBI from the daily necessity to sell their labor for survival, they would reinvest their time in crucial parts of the economy that, as Kate Raworth outlines in Doughnut Economics, have mostly been hidden from view—the household and the commons. They would care for loved ones, build community, and dare to do whatever it is that inspires them. The domination of the economy by the market would inevitably decline while those other, life-affirming sectors would be strengthened.
From a values perspective, UBI elevates the principles of trust and fairness as organizing structures of society, while eclipsing the ethic of cynicism that dominates our market-oriented system. Morally, UBI recognizes a precept of human history that has long been ignored—that the overwhelming proportion of wealth available to modern humans is the result of the cumulative ingenuity and industriousness of prior generations going back to earliest times, including such fundamentals as language, cultural traditions, and scientific knowledge. Once we realize the vastness of the cumulative common resources that our ancestors have bequeathed to us, it transforms our conception of wealth and value. Contrary to the widespread view that an entrepreneur who becomes a billionaire deserves his wealth, the reality is that whatever value he created is a pittance compared to the immense bank of prior knowledge and social practices—the commonwealth—that he took from.
It is the moral birthright of every human to share in the vast commonwealth that our predecessors have collectively built, and I see a global UBI as the most effective way to make that happen. There are many structural changes required to shift our society’s disastrous trajectory and replace our wealth-based, growth-addicted civilization with one that is truly ecological. A UBI, by itself, would not be nearly enough, but in my view, it is one of the most important cornerstones of a future that fosters sustainable human flourishing on a regenerated living Earth.
While millions of people are spellbound by false conspiracy theories, the real conspiracies that are wrecking our world go about their business unheeded. Here are five genuine threats that everyone should know about—and take action on.
The world is awash in a deluge of dangerous conspiracy theories. Most notoriously, the bizarre QAnon fantasy postulates that a global child sex-trafficking ring is being run by liberal, Satan-worshiping pedophiles whose plot will be uncovered by President Donald Trump on a “day of reckoning” involving mass arrests. This surreal mass delusion is not the only one infecting millions of people around the world. Earlier this year, the Plandemic conspiracy video went viral on social media, instilling disinformation into millions of minds about Covid-19, falsely alleging that it was a hoax perpetrated by big business for the sake of profiteering by selling mass vaccinations.
One of the most harmful results of these bogus conspiracy theories is that they help deflect people’s attention from the real conspiracies that are systematically damaging billions of people around the world, destroying the living Earth, and—if left unchecked—may drive our entire civilization to collapse. These are the conspiracies everyone needs to know about. Unlike the QAnon and Plandemic nonsense, they are real. The facts about them are in the open, yet these lethal conspiracies hide in plain sight, flagrantly going about their destructive activities while millions of people have their attention diverted toward pernicious fictions.
Let’s take a look at five of the most damaging conspiracies out there. As you consider them, I invite you to ponder how it is that, while our mass media focuses attention on imaginary conspiracies, the real ones that threaten every one of us are barely even discussed.
1. Conspiracy to turn the world into a giant marketplace for the benefit of the wealthy elite
Back in 1947, as the world was rebuilding from the destruction of the Second World War, a few dozen free-market ideologues met in a luxury Swiss resort to form the Mont Pelerin Society—an organization devoted to spreading the ideology of neoliberalism throughout the world. Their ideas—that the free market should dominate virtually all aspects of society, that regulations should be dismantled, and that individual liberty should eclipse all other considerations of fairness, equity, or community welfare—were considered fanatical at the time. Over three decades, though, financed by wealthy donors, they assiduously expanded their plot for global domination, establishing networks of academics, businessmen, economists, journalists, and politicians, in global centers of power.
When the stagflation crisis of the 1970s threw classic Keynesian economics into disrepute, their moment of opportunity arrived. By 1985, with free market disciples Ronald Reagan and Margaret Thatcher entrenched in power, they initiated a campaign to systematically transform virtually all aspects of life into an unrestrained marketplace, where everything could be bought and sold to the highest bidder, subject to no moral scruple. They crippled trade unions, tore up social safety nets, reduced tax rates for the wealthy, eliminated regulations, and instituted a massive transfer of wealth from society at large to the uber-elite. Every time a new crisis occurred of their own making, such as the Great Recession of 2008, they took advantage of the mayhem they caused to double down on their power, and extend their reach even further, bringing the ideology of the marketplace into domains, such as education, law enforcement, or wilderness preserves, that had previously been considered sacrosanct.
With the advent of the Covid-19 pandemic, this conspiracy has found yet another opportunity to squeeze wealth from the bulk of society into the hands of the few. In the United States, since the pandemic began, while 200,000 Americans have died from coronavirus and more than 50 million have lost their jobs, the collective wealth of this country’s billionaires has soared 29% to $3.8 trillion. Jeff Bezos alone could give every Amazon employee $105,000 and still be as wealthy as he was before coronavirus hit.
2. Conspiracy by transnational corporations to turn billions of people into addicts
In the 1920s, two ruthless men laid out a sinister scheme to gain control of the minds of Americans. Their plan? To identify people’s deeply buried needs and use subtle messaging to manipulate them into doing whatever they wanted without realizing it—even at the cost of their health and well-being. One of them, Edward Bernays, was Sigmund Freud’s nephew and used his uncle’s insights into the subconscious to develop his new methods. Their goal was to turn normal working Americans into manic consumers, training them to desire an ever-increasing amount of goods, and thereby converting their life’s energy into profit for American corporations. “We must shift America from a needs to a desires culture,” declared Bernays’ partner, Paul Mazur. “People must be trained to desire, to want new things, even before the old have been entirely consumed. We must shape a new mentality. Man’s desires must overshadow his needs.”
In 1928, Bernays proudly described how his techniques for mental manipulation had already permitted a small elite to control the minds of the American population:
The conscious and intelligent manipulation of the organized habits and opinions of the masses is an important element in democratic society. Those who manipulate this unseen mechanism of society constitute an invisible government that is the true ruling power of this country. We are governed, our minds molded, our tastes formed, our ideas suggested, largely by men we have never heard of. . . . In almost every act of our daily lives. . . we are dominated by the relatively small number of persons . . . who pull the wires which control the public mind.
Since then, this conspiracy has succeeded beyond its instigators’ wildest dreams. Corporations have perfected the technique of mind control by tweaking core human instincts that originally evolved to support our ancestors’ flourishing in hunter-gatherer bands—such as the desire for status or fear of exclusion—for their nefarious purposes.
Corporate predators have learned that the most valuable population to ensnare are children. In the sinister words of chief executive Wayne Chilicki, “When it comes to targeting kid consumers, we at General Mills . . . believe in getting them early and having them for life.” Children in the Global South are turned into junk food addicts with the same callous contempt that factory farms turn their animals into chicken nuggets. Half of the children in south Asia are now either undernourished or overweight, conditioned by pervasive advertising to spend what little money they have on the empty calories of junk food.
A new generation of mind controllers are now using sophisticated data mining technologies to inject their power even deeper into our minds. At the ominously named Stanford Persuasive Technology Lab, a modern-day Bernays named B. J. Fogg has taught budding entrepreneurs how to use “hot triggers” such as thumbs-up signs and “Like” statistics to activate short hits of dopamine in our brains that literally get us addicted to our screens. With social media now infiltrating every aspect of many teenagers’ lives, the power of predatory corporate advertising to control their minds for profit has become even more formidable. In 2017, a leaked document revealed Facebook boasting to advertisers how they can identify in real time when teenagers feel “insecure” and “worthless,” and would be most susceptible to a “confidence boost.”
3. Conspiracy to plunder the Global South for the benefit of the Global North
Ever since Portuguese and Spanish explorers set sail in the fifteenth century on a quest for wealth and power, a small population of white Europeans have conspired to use their technological advantage to despoil, plunder, and exploit the rest of the world’s wealth for their own benefit. With the Treaty of Saragossa in 1529, Spain and Portugal carved up the non-European continents between them for conquest and booty. After the Industrial Revolution, the countries of northern Europe took over the plot for global supremacy, devastating the lives of tens of millions of Africans mercilessly chained and shipped as slaves to the colonies.
After the abolition of the slave trade, the brutal exploitation continued through an international system of indentured labor. Having destroyed their livelihood in their native countries, European potentates transported more than 60 million desperate workers from India, China, and the Pacific islands to territories where they were needed, in what was frequently referred to as the “new form of slavery.” This vast global scheme of human trafficking was promoted by colonial magnates such as Cecil Rhodes who declared: “We must find new lands from which we can easily obtain raw materials and at the same time exploit the cheap slave labour that is available from the natives of the colonies. The colonies would also provide a dumping ground for the surplus goods produced in our factories.”
In more recent times, the plot continues in different guises. During the decades after the Second World War, Global South leaders who demanded a fair role in the economic system were systematically deposed in coups arranged by U.S., British, and French militaries. In a vast loan sharking scheme, countries impoverished by colonialism then racked up unsustainable debts forced on them by Global North banks. When they couldn’t pay them back without bankrupting their nations, they were coerced into so-called “structural adjustment programs” which opened their labor markets and natural resources to further plunder by the North’s transnational corporations. The World Bank, IMF, and World Trade Organization are all controlled by a few wealthy nations that set the terms for international trade, with the result that through a combination of illicit financial flows, debt interest payments, and profit repatriation, wealth continues to flow from the South to the North at the rate of about $3 trillion per year.
4. Conspiracy to hide the effects of climate breakdown for corporate profit
For over fifty years, fossil fuel executives have known about the reality of human-induced climate change, yet they spent most of that time deliberately concealing their knowledge and obfuscating public discussion on the topic so they could rake in trillions of dollars in profit. In 1968, the Stanford Research Institute alerted the American Petroleum Institute—the national trade association that represents America’s oil and natural gas industry—to the fact that CO2 emissions were accumulating in the atmosphere, and could reach 400 parts per million by 2000. Their report warned that rising CO2 levels would result in melting ice caps, rising seas, and serious environmental damage worldwide. Exxon scientists studied the issue further, reporting to management in 1977 that there was “overwhelming” consensus that fossil fuels were responsible for CO2 increases. In an internal Exxon memo in 1981, scientists raised the alarm that the company’s 50-year plan “will later produce effects which will indeed be catastrophic (at least for a substantial fraction of the Earth’s population).”
Exxon—and the other fossil fuel companies—knew their actions would lead to climate breakdown, and instead of trying to solve the problem, they lied to the public to hide their misdeeds. Following the example of the tobacco industry, which had already condemned millions to early deaths through cynical deception, they embarked on a concerted strategy to dupe the public by paying fake experts to publish papers; cherry picking selective data to support false conclusions; and sow their own wild conspiracy theories to deflect attention from their crimes.
As a result of their immoral plot, the world is now facing a dire climate emergency. If the fossil fuel companies had confronted the issue honestly from the outset, there could have been a managed transition to renewable energy over decades, causing little disruption and saving millions of lives through reduced pollution. Instead, it will now take an immediate global mobilization to avoid a 2° C rise in temperature over preindustrial levels. The world is currently on track for more than a 3° C rise this century, with the high likelihood of stumbling into a tipping point cascade that quickly leads to a three- and four-degree world—one that becomes rapidly unrecognizable, with the Amazon rainforest turning into searing desert; coastal cities inundated by flooding; super-hurricanes tearing the windows out of skyscrapers; persistent massive droughts and famine across the world; and hundreds of millions of desperate climate refugees.
Meanwhile, by putting billions of human lives in jeopardy, the four biggest fossil fuel companies—ExxonMobil, Royal Dutch Shell, Chevron, and BP—have made $2 trillion in profits since they began their campaign of lies in 1990.
5. Conspiracy to grow the global economy indefinitely, while killing most of life on Earth and risking the collapse of civilization.
In a barely noticed footnote to the daily news, the World Wildlife Fund recently released a shocking report revealing a devastating 68% worldwide decline in animal populations in the past fifty years. Even this dismal news hides more gut-wrenching statistics, such as the 84% decline in amphibians, reptiles, and fishes, or the 94% decline in animal populations in South America.
This is just the latest bulletin marking the demise of nature as it succumbs to the relentless growth of human economic activity across the world. Three-quarters of all land has been appropriated for human purposes, either turned into farmland, covered by concrete, or flooded by reservoirs. Three-quarters of rivers and lakes are used for crop or livestock cultivation, with many of the world’s greatest rivers, such as the Ganges, Yangtze, or Nile, no longer reaching the sea. Half of the world’s forests and wetlands have disappeared—the Amazon rainforest alone is vanishing at the rate of an acre every second.
Meanwhile, the world’s Gross Domestic Product is forecast to nearly triple by the middle of this century, by which time it’s estimated that 5 billion people will be facing water shortages, 95% of the Earth’s arable land will be degraded—and there will be more plastic than fish in the ocean. It’s been estimated by leading experts that, by the end of this century, half of the world’s estimated 8 million species will be extinct or at the brink of extinction unless humanity changes its ways. These depredations, combined with climate breakdown, are believed by an increasing number of analysts to spell the likely collapse of modern civilization.
The underlying cause of this headlong rush to catastrophe is our society’s obsession with economic growth as the sole criterion for measuring success. A dangerous myth of “green growth” propagated by techno-optimists argues that through technological innovation, GDP can become “decoupled” from resource use and carbon emissions, permitting limitless growth on a finite planet. This has been shown to be nothing but a fantasy: it hasn’t happened so far, and even the most wildly aggressive assumptions for greater efficiency lead to unsustainable consumption of global resources.
So who, in this case, are the conspirators? If you’re living a normal life in an affluent country, you don’t need to look further than the mirror. The wealthy OECD nations, with only 18% of the global population, account for 74% of global GDP, and the richest 10% of people are responsible for more than half the world’s carbon emissions.
Those of us who continue to benefit from the inequities dealt us by the global system, and aren’t actively engaged in curbing it, are like a few shipwrecked survivors on a gilded lifeboat kicking others desperately scrambling for life into the ocean to protect their own safety and comfort. We may not be actively kicking their knuckles, but by allowing this reckless system of unsustainable growth to continue, we’re implicitly making the same choice.
So, the next time someone tells you to “do your research” on their new conspiracy theory, please point them to the real conspiracies that are threatening life on this beautiful but troubled planet. The good news is that, since they’re real conspiracies, there is something we can do about them. We can vote in politicians that promise to peel back the neoliberal nightmare; advocate for curbs on predatory corporate activities; support the Global South in changing the terms of international trade; declare a Climate Emergency in our community to turn around carbon emissions; and become active in the movement to transform our global society to an Ecological Civilization—one that is based on life-affirming principles rather than accumulating wealth.
Jeremy Lent is author of The Patterning Instinct: A Cultural History of Humanity’s Search for Meaning, which investigates how different cultures have made sense of the universe and how their underlying values have changed the course of history. His upcoming book, The Web of Meaning: Integrating Science and Traditional Wisdom to Find Our Place in the Universe, will be published in Spring 2021 (New Society Publishers: US/Canada | Profile Books: UK/Commonwealth). For more information visit jeremylent.com.
As civilization faces an existential crisis, our leaders demonstrate their inability to respond. Theory of change shows that now is the time for radically new ideas to transform society before it’s too late.
Of all the terrifying news bombarding us from the burning of the Amazon, perhaps the most disturbing was the offer of $22 million made by France’s President Emmanuel Macron and other G7 leaders to help Brazil put the fires out. Why is that? The answer can help to hone in on the true structural changes needed to avert civilizational collapse.
Scientists have publicly warned that, at the current rate of deforestation, the Amazon is getting dangerously close to a die-back scenario, after which it will be gone forever, turned into sparse savanna. Quite apart from the fact that this would be the greatest human-made ecological catastrophe in history, it would also further accelerate a climate cataclysm, as one of the world’s great carbon sinks would convert overnight to a major carbon emitter, with reinforcing feedback effects causing even more extreme global heating, ultimately threatening the continued existence of our current civilization.
Macron and the other leaders meeting in late August in Biarritz were well aware of these facts. And yet, in the face of this impending disaster, these supposed leaders of the free world, representing over half the economic wealth of all humanity, offered a paltry $22 million—less than Americans spend on popcorn in a single day. By way of context, global fossil fuel subsidies (much of it from G7 members) total roughly $5.2 trillion annually—over two hundred thousand times the amount offered to help Brazil fight the Amazon fires.
Brazil’s brutal president Bolsonaro is emerging as one of the worst perpetrators of ecocide in the modern world, but it’s difficult to criticize his immediate rejection of an amount that is, at best a pittance, at worst an insult. True to form, Donald Trump didn’t bother to turn up for the discussion on the Amazon fires, but it hardly made a difference. The ultimate message from the rest of the G7 nations was they were utterly unable, or unwilling, to lift a finger to help prevent the looming existential crisis facing our civilization.
Why Aren’t They Doing Anything?
This should not be news to anyone following the unfolding twin disasters of climate breakdown and ecological collapse. It’s easy enough to be horrified at Bolsonaro’s brazenness, encouraging lawless ranchers to burn down the Amazon rainforest to clear land for soybean plantations and cattle grazing, but the subtler, and far more powerful, forces driving us to the precipice come from the Global North. It’s the global appetite for beef consumption that lures Brazil’s farmers to devastate one of the world’s most precious treasure troves of biodiversity. It’s the global demand for fossil fuels that rewards oil companies for the wanton destruction of pristine forest.
There is no clearer evidence of the Global North’s hypocrisy in this regard than the sad story of Ecuador’s Yasuní initiative. In 2007, Ecuador’s president, Rafael Correa proposed an indefinite ban on oil exploration in the pristine Yasuní National Park—representing 20% of the nation’s oil deposits—as long as the developed world would contribute half the cost that Ecuador faced by foregoing oil revenues. Initially, wealthier countries announced their support for this visionary plan, and a UN-administered fund was established. However, after six years of strenuous effort, Ecuador had received just 0.37% of the fund’s target. With sorrow, the government announced it would allow oil drilling to begin.
The simple lesson is that our global leaders currently have no intention to make even the feeblest steps toward changing the underlying drivers of our society’s self-destruction. They are merely marching in lockstep to the true forces propelling our global civilization: the transnational corporations that control virtually every aspect of economic activity. These, in turn, are driven by the requirement to relentlessly increase shareholder value at all cost, which they do by turning the living Earth into a resource for reckless exploitation, and conditioning people everywhere to become zombie consumers.
This global system of unregulated neoliberal capitalism was unleashed in full fury by the free market credo of Ronald Reagan and Margaret Thatcher in the 1980s, and has since become the underlying substrate of our politics, culture, and economics. The system’s true cruelty, destructiveness, and suicidal negligence are now showing themselves in the unraveling of our world order, as manifested in the most extreme inequality in history, the polarized intolerance of political discourse, the rise in desperate climate refugees, and a natural world that is burning up, melting down, and has already lost most of its nonhuman inhabitants.
How Change Happens
Studies of past civilizations show that all the major criteria that predictably lead to civilizational collapse are currently confronting us: climate change, environmental degradation, rising inequality, and escalation in societal complexity. As societies begin to unravel, they have to keep running faster and faster to remain in the same place, until finally an unexpected shock arrives and the whole edifice disintegrates.
It’s a terrifying scenario, but understanding its dynamics enables us to have greater impact on what actually happens than we may realize. Scientists have studied the life cycles of all kinds of complex systems—ranging in size from single cells to vast ecosystems, and back in time all the way to earlier mass extinctions—and have derived a general theory of change called the Adaptive Cycle model. This model works equally well for human systems such as industries, markets, and societies. As a rule, complex systems pass through a life cycle consisting of four phases: a rapid growth phase when those employing innovative strategies can exploit new opportunities; a more stable conservation phase, dominated by long-established relationships that gradually become increasingly brittle and resistant to change; a release phase, which might be a collapse, characterized by chaos and uncertainty; and finally, a reorganization phase during which small, seemingly insignificant forces can drastically change the future of the new cycle.
Right now, many people might agree that our global civilization is at the late stage of its conservation phase, and in many segments, it feels like it’s already entering the chaotic release phase. This is a crucially important moment in the system’s life cycle for those who wish to change the predominant order. As long as the conservation phase remains stable, new ideas can barely make an impact on the established, tightly connected dominant ecosystem of power, relationships, and narrative. However, as things begin to unravel, we see increasing numbers of people begin to question foundational elements of neoliberal capitalism: an economy based on perpetual growth, seeing nature as a resource to plunder, and the pursuit of material wealth as paramount.
This is the time when new ideas can have an outsize impact. Innovative policy ideas previously considered unthinkable begin to enter the domain of mainstream political discourse (known as the Overton window). We see signs of this in the United States in the form of the Green New Deal, or Elizabeth Warren’s plan to hold corporations accountable. We also see it, disturbingly, in dark political forces such as the UK Brexit fiasco and the increasing acceptability of malevolent racist rhetoric around the world.
The stakes are always at their highest when both the economic and cultural norms of a society begin to fall apart in tandem. When Europe underwent a phase of collapse and renewal in the early twentieth-century, after the devastation of World War I, it became fertile terrain for the hate-filled ideologies of Fascism and Nazism that led to the dark abyss of genocide and concentration camps. The ensuing catastrophe of World War II led to another collapse and renewal cycle, this one providing the platform for the current globalized world order that is now entering the final stages of its own life cycle.
Shifting the Overton Window
What will emerge from the current slide into ecological and political chaos? Will the twin dark forces of billionaires’ wealth and xenophobic nationalism lead us into another abyss? Or can we somehow transform our global society peacefully into a fundamentally different system—one that affirms life rather than material wealth as paramount?
One thing is clear: the visionary ideas that will determine the shape of our future will not be based on incremental thinking within the confines of our current system. Achieving needed reforms within the current global power structure is a worthwhile goal, but is not sufficient to lead humanity to a thriving future. For that, we need bold, new ways of structuring our civilization, and of rethinking the human relationship with the natural world. We need to be ready to restructure the legal basis of corporations to serve humanity rather than faceless shareholders. We need global laws that force ecocidal thugs like Bolsonaro to face justice for their crimes against nature.
You won’t currently find these new ways of thinking in the mainstream media, nor in the speeches of politicians trying to get elected. But you will find them in the streets. You’ll find them in the courage of a Greta Thunberg: a solitary teenage girl sitting for days in front of her parliament, who has since inspired millions of schoolchildren to strike for their future. You’ll find them in the demands of the Extinction Rebellion movement, which calls for elected leaders to tell the truth about our ecological and climate crisis, and to empower citizen’s assemblies to develop truly meaningful solutions.
The changes needed for a hopeful future will not come about from our current leaders, which is why all of us who care for future generations and for the richness of life on Earth, must take the leadership role in their place. We need to shift the Overton window until it centers on the real issues that will determine our future. On September 20, three days before the UN Climate Summit in New York, millions of young people and adults will participate in a Global Climate Strike, taking to the streets to demand the transformative action that’s necessary to stave off ecological and civilizational collapse. Actions are being planned in over a thousand cities around the world, for what may turn out to be the single biggest coordinated grassroots global demonstration in history.
The stakes have never been higher: the threat of catastrophe never more dreadful; and the path to societal transformation never so apparent. Which future are you steering us to? There’s no opting out: anyone with an inkling of what’s happening around the world, but who does nothing about it, is implicitly adding their momentum toward the abyss of collapse. I hope you join us on September 20 in helping steer our civilization toward a path of future flourishing.
Yuval Harari’s writings explode many fictions on which modern civilization is based. However, his own unacknowledged fictions perpetuate dangerous myths. In this article, I urge Harari to recognize his own implicit stories, and by doing so, step up to his full potential role in helping shape humanity’s future.
When Yuval Noah Harari speaks, the world listens. Or at least, the world’s reading public. His first two blockbusters, Sapiens: A Brief History of Humankind, and Homo Deus: A Brief History of Tomorrow, have sold 12 million copies globally, and his new book, 21 Lessons for the 21st Century, is on bestseller lists everywhere. His fans include Barack Obama, Bill Gates, and Mark Zuckerberg, he’s admired by opinion shapers as diverse as Sam Harris and Russell Brand, and he’s fêted at the IMF and World Economic Forum.
A galvanizing theme of Harari’s writing is that humans are driven by shared, frequently unacknowledged fictions. Many of these fictions, he rightly points out, underlie the concepts that organize society, such as the value of the US dollar or the authority of nation states. In critiquing the current vogue topic of “fake news,” Harari piercingly observes that this is nothing new, but has been around for millennia in the form of organized religion.
However, apparently unwittingly, Harari himself perpetuates unacknowledged fictions that he relies on as foundations for his own version of reality. Given his enormous sway as a public intellectual, Harari risks causing considerable harm by perpetuating these fictions. Like the traditional religious dogmas that he mocks, his own implicit stories wield great influence over the global power elite as long as they remain unacknowledged. I invite Harari to examine them here. By recognizing them as the myths they actually are, he could potentially transform his own ability to help shape humanity’s future.
Fiction #1: Nature Is a Machine
One of Harari’s most striking prophecies is that artificial intelligence will come to replace even the most creative human endeavors, and ultimately be capable of controlling every aspect of human cognition. The underlying rationale for his prediction is that human consciousness—including emotions, intuitions, and feelings—is nothing more than a series of algorithms, which could all theoretically be deciphered and predicted by a computer program. Our feelings, he tells us, are merely “biochemical mechanisms” resulting from “billions of neurons calculating” based on algorithms honed by evolution.
The idea that humans—and indeed all of nature—can be understood as very complicated machines is in fact a uniquely European cultural myth that arose in the 17th century and has since taken hold of the popular imagination. In the heady days of the Scientific Revolution, Descartes declared he saw no difference “between the machines made by craftsmen and the various bodies that nature alone composes.” The preferred machine metaphor is now the computer, with Richard Dawkins (apparently influencing Harari) writing that “life is just bytes and bytes and bytes of digital information,” but the idea remains the same—everything in nature can ultimately be reduced to its component parts and understood accordingly.
This myth, however attractive it might be to our technology-driven age, is as fictional as the theory that God created the universe in six days. Biologists point out principles intrinsic to life that categorically differentiate it from even the most complicated machine. Living organisms cannot be split, like a computer, between hardware and software. A neuron’s biophysical makeup is intrinsically linked to its behavior: the information it transmits doesn’t exist separately from its material construction. As prominent neuroscientist Antonio Damasio states in The Strange Order of Things, Harari’s assumptions are “not scientifically sound” and his conclusions are “certainly wrong.”
The dangers of this fiction arise when others, along with Harari, base their ideas and plans on this flawed foundation. Believing nature is a machine inspires a hubristic arrogance that technology can solve all humanity’s problems. Molecular biologists promote genetic engineering to enhance food production, while others advocate geo-engineering as a solution to climate breakdown—strategies fraught with the risk of massive unintended consequences. Recognizing that natural processes, from the human mind to the entire global ecosystem, are complex, nonlinear, and inherently unpredictable, is a necessary first step in crafting truly systemic solutions to the existential crises facing our civilization.
Fiction #2: “There Is No Alternative”
When Margaret Thatcher teamed up with Ronald Reagan in the 1980s to impose the free-market, corporate-driven doctrine of neoliberalism on the world, she famously used the slogan “There Is No Alternative” to argue that the other two great ideologies of the twentieth century—fascism and communism—had failed, leaving her brand of unrestrained market capitalism as the only meaningful choice.
Astonishingly, three decades later, Harari echoes her caricatured version of history, declaring how, after the collapse of communism, only “the liberal story remained.” The current crisis, as Harari sees it, is that “liberalism has no obvious answers to the biggest problems we face.” We now need to “craft a completely new story,” he avers, to respond to the turmoil of modern times.
Sadly, Harari seems to have missed the abundant, effervescent broth of inspiring visions for a flourishing future developed over decades by progressive thinkers across the globe. He appears to be entirely ignorant of the new foundations for economics proffered by pioneering thinkers such as Kate Raworth; the exciting new principles for a life-affirming future within the framework of an Ecological Civilization; the stirring moral foundation established by the Earth Charter and endorsed by over 6,000 organizations worldwide; in addition to countless other variations of the “new story” that Harari laments is missing. It’s a story of hope that celebrates our shared humanity and emphasizes our deep connection with a living earth.
The problem is not, as Harari argues, that we are “left without any story.” It is, rather, that the world’s mass media is dominated by the same overpowering transnational corporations that maintain a stranglehold over virtually all other aspects of global activity, and choose not to give a platform to the stories that undermine the Thatcherian myth that neoliberalism is still the only game in town.
Harari, with his twelve million readers and reverential following among the global elite, is well positioned to apprise mainstream thinkers of the hopeful possibilities on offer. In doing so, he would have the opportunity to constructively influence the future that—as he rightly points out—holds terrifying prospects without a change in direction. Is he ready for this challenge? First, perhaps, he would need to investigate the assumptions underlying Fiction #3.
Fiction #3: Life Is Meaningless—It’s Best to Do Nothing
Yuval Harari is a dedicated meditator, sitting for two hours a day to practice vipassana (insight) meditation, which he learned from the celebrated teacher Goenka. Based on Goenka’s tutelage, Harari offers his own version of the Buddha’s original teaching: “Life,” he writes, “has no meaning, and people don’t need to create any meaning.” In answer to the question as to what people should do, Harari summarizes his view of the Buddha’s answer: “Do nothing. Absolutely nothing.”
As a fellow meditator (though not as steadfast as Harari) and great admirer of Buddhist principles, I share Harari’s conviction that Buddhist insight can help reduce suffering on many levels. However, I am concerned that, in distilling the Buddha’s teaching to these sound bites, Harari gives a philosophical justification to those who choose to do nothing to avert the imminent humanitarian and ecological catastrophes threatening our future.
The statement that “life has no meaning” seems to arise more from the modern reductionist ontology of physicist Steven Weinberg than the mouth of the Buddha. To suggest that “people don’t need to create any meaning” contradicts an evolved instinct of the human species. As I describe in my own book, The Patterning Instinct: A Cultural History of Humanity’s Search for Meaning, human cognition drives us to impose meaning into the universe, a process that’s substantially shaped by the culture a person is born into. However, by recognizing the underlying structures of meaning instilled in us by our own culture, we can become mindful of our own patterns of thought, thus enabling us to reshape them for more beneficial outcomes—a process I call “cultural mindfulness.”
There are, in fact, other interpretations of the Buddha’s core teachings that lead to very different distillations—ones that cry out “Do Something!”, inspiring meaningful engagement in worldly activities. The principle of dependent origination, for example, emphasizes the intrinsic interdependence of all aspects of existence, and forms the basis for the politically engaged Buddhism of prominent monk and peace activist, Thích Nhất Hạnh. Another essential Buddhist practice is metta, or compassion meditation, which focuses on identifying with the suffering of others, and resolving to devote one’s own life energies to reducing that suffering. These are sources of meaning in life that are fundamentally consistent with Buddhist principles.
Fiction #4: Humanity’s Future Is a Spectator Sport
A distinguishing characteristic of Harari’s writing, and one that may account for much of his prodigious success, is his ability to transcend the preconceptions of everyday life and offer a panoramic view of human history—as though he’s orbiting the earth from ten thousand miles and transmitting what he sees. Through his meditation practice, Harari confides, he has been able to “actually observe reality as it is,” which gave him the focus and clear-sightedness to write Sapiens and Homo Deus. He differentiates his recent 21 Lessons for the 21st Century from his first two books by declaring that, in contrast to their ten thousand-mile Earth orbit, he will now “zoom in on the here and now.”
While the content of his new book is definitely the messy present, Harari continues to view the world as if through a scientist’s objective lens. However, Harari’s understanding of science appears to be limited to the confines of Fiction #1—“Nature Is a Machine”—which requires complete detachment from whatever is being studied. Acknowledging that his forecast for humanity “seems patently unjust,” he justifies his own moral detachment, retorting that “this is a historical prediction, not a political manifesto.”
In recent decades, however, systems thinkers in multiple scientific disciplines have transformed this notion of pristine scientific objectivity. Recognizing nature as a dynamic, self-organized fractal complex of nonlinear systems, which can only be truly understood in terms of how each part relates to each other and the whole, they have shown how these principles apply, not just to the natural world, but also our own human social systems. A crucial implication is that the observer is part of what is being observed, with the result that the observer’s conclusions and ensuing actions feed back into the very system being investigated.
This insight holds important ethical implications for approaching the great problems facing humanity. Once you recognize that you are part of the system you’re analyzing, this raises a moral imperative to act on your findings, and to raise awareness of others regarding their own intrinsic responsibilities. The future is not a spectator sport—in fact, every one of us is on the team and can make a difference in the outcome.
Yuval Harari: please step up
Yuval Harari—I urge you to recognize your own fictions. It’s clear to me that you are a caring, compassionate person of high integrity. You’ve shown your willingness to advocate on behalf of those who suffer, as in Sapiens where you brought attention to the atrocity of factory farming. You must be aware that sixty percent of all wild animals on Earth have been annihilated since the decade when you were born; that UN scientists give us just twelve years to avoid a point of no return in our climate emergency.
The Earth itself now needs your advocacy. Please recognize that nature is alive; that there are alternative stories on offer; that there is a moral imperative at this moment to engage in helping turn around our civilization’s path to destruction. If you’re interested to consider these questions, I offer you scholarly sources here for further inquiry. There are twelve million people, including influential power brokers, who would respond to your intellectual leadership. I implore you to step up and play your full potential role in helping shape humanity’s future.
In the face of climate breakdown and ecological overshoot, alluring promises of “green growth” are no more than magical thinking. We need to restructure the fundamentals of our global cultural/economic system to cultivate an “ecological civilization”: one that prioritizes the health of living systems over short-term wealth production.
We’ve now been warned by the world’s leading climate scientists that we have just twelve years to limit climate catastrophe. The UN’s International Panel on Climate Change (IPCC) has put the world on notice that going from a 1.5° to 2.0° C rise in temperature above preindustrial levels would have disastrous consequences across the board, with unprecedented flooding, drought, ocean devastation, and famine.
Meanwhile, the world’s current policies have us on track for more than 3° increase by the end of this century, and climate scientists publish dire warnings that amplifying feedbacks could make things far worse than even these projections, and thus place at risk the very continuation of our civilization. We need, according to the IPCC, “rapid, far-reaching and unprecedented changes in all aspects of society.” But what exactly does that mean?
Last month, at the Global Climate Action Summit (GCAS) in San Francisco, luminaries such as Governor Jerry Brown, Michael Bloomberg, and Al Gore gave their version of what’s needed with an ambitious report entitled “Unlocking the Inclusive Growth Story of the 21st Century by the New Climate Economy.” It trumpets a New Growth Agenda: through enlightened strategic initiatives, they claim, it’s possible to transition to a low-carbon economy that could generate millions more jobs, raise trillions of dollars for green investment, and lead to higher global GDP growth.
But these buoyant projections by mainstream leaders, while overwhelmingly preferable to the Republican Party’s malfeasance, are utterly insufficient to respond to the crisis facing our civilization. In promising that the current system can fix itself with a few adjustments, they are turning a blind eye to the fundamental drivers propelling civilization toward collapse. By offering false hope, they deflect attention from the profound structural changes that our global economic system must make if we hope to bequeath a flourishing society to future generations.
That’s because even the climate emergency is merely a harbinger of other existential threats looming over humanity as a result of ecological overshoot—the fact that we’re depleting the earth’s natural resources at a faster rate than they can be replenished. As long as government policies emphasize growing GDP as a national priority, and as long as transnational corporations relentlessly pursue greater shareholder returns by ransacking the earth, we will continue accelerating toward global catastrophe.
Techno-optimists, including many of the GCAS dignitaries, like to dismiss these warnings with talk of “green growth”—essentially decoupling GDP growth from increased use of resources. While that would be a laudable goal, a number of studies have shown that it’s simply not feasible. Even the most wildly aggressive assumptions for greater efficiency would still result in consuming global resources at double the sustainable capacity by mid-century.
A desperate situation indeed, but one that need not lead to despair. In fact, there is a scenario where we can turn around this rush to the precipice and redirect humanity to a thriving future on a regenerated earth. It would, however, require us to rethink some of the sacrosanct beliefs of our modern world, beginning with the unquestioning reliance on perpetual economic growth within a global capitalist system directed by transnational corporations driven exclusively by the need to increase shareholder value for their investors.
In short, we need to change the basis of our global civilization. We must move from a civilization based on wealth production to one based on the health of living systems: an ecological civilization.
An ecological civilization
The crucial idea behind an ecological civilization is that our society needs to change at a level far deeper than most people realize. It’s not just a matter of investing in renewables, eating less meat, and driving an electric car. The intrinsic framework of our global social and economic organization needs to be transformed. And this will only happen when enough people recognize the destructive nature of our current mainstream culture and reject it for one that is life-affirming—embracing values that emphasize growth in the quality of life rather than in the consumption of goods and services.
A change of such magnitude would be an epochal event. There have been only two occasions in history when radical dislocations led to a transformation of virtually every aspect of the human experience: the Agricultural Revolution that began about twelve thousand years ago, and the Scientific Revolution of the 17th century. If our civilization is to survive and prosper through the looming crises of this century, we will need a transformation of our values, goals, and collective behavior on a similar scale.
An ecological civilization would be based on the core principles that sustain living systems coexisting stably in natural ecologies. Insights into how ecologies self-organize offer a model for how we could organize human society in ways that could permit sustainable abundance. Organisms prosper when they develop multiple symbiotic relationships, wherein each party to a relationship both takes and gives reciprocally. In an ecology, energy flows are balanced and one species’ waste matter becomes nourishment for another. Entities within an ecology scale fractally, with microsystems existing as integral parts of larger systems to form a coherent whole. In a well-functioning ecosystem, each organism thrives by optimizing for its own existence within a network of relationships that enhances the common good. The inherent resilience caused by these dynamics means that—without human disruption—ecosystems can maintain their integrity for many thousands, and sometimes millions, of years.
In practice, transitioning to an ecological civilization would mean restructuring some of the fundamental institutions driving our current civilization to destruction. In place of an economy based on perpetual growth in GDP, it would institute one that emphasized quality of life, using alternative measures such as a Genuine Progress Indicator to gauge success. Economic systems would be based on respect for individual dignity and fairly rewarding each person’s contribution to the greater good, while ensuring that nutritional, housing, healthcare, and educational needs were fully met for everyone. Transnational corporations would be fundamentally reorganized and made accountable to the communities they purportedly serve, to optimize human and environmental wellbeing rather than shareholder profits. Locally owned cooperatives would become the default organizational structure. Food systems would be designed to emphasize local production using state-of-the-art agroecology practices in place of fossil fuel-based fertilizer and pesticides, while manufacturing would prioritize circular flows where efficient re-use of waste products is built into the process from the outset.
In an ecological civilization, the local community would be the basic building block of society. Face-to-face interaction would regain ascendance as a crucial part of human flourishing, and each community’s relationship with others would be based on principles of mutual respect, learning, and reciprocity. Technological innovation would still be encouraged, but would be prized for its effectiveness in enhancing the vitality of living systems rather than minting billionaires. The driving principle of enterprise would be that we are all interconnected in the web of life—and long-term human prosperity is therefore founded on a healthy Earth.
Cultivating a flourishing future
While this vision may seem a distant dream to those who are transfixed by the daily frenzy of current events, innumerable pioneering organizations around the world are already planting the seeds for this cultural metamorphosis.
In China, President Xi Jinping has declared an ecological civilization to be a central part of his long-term vision for the country. In Bolivia and Ecuador, the related values of buen vivir and sumak kawsay (“good living’) are written into the constitution, and in Africa the concept of ubuntu (“I am because we are”) is a widely-discussed principle of human relations. In Europe, hundreds of scientists, politicians, and policy-makers recently co-authored a call for the EU to plan for a sustainable future in which human and ecological wellbeing is prioritized over GDP.
Examples of large-scale thriving cooperatives, such as Mondragon in Spain, demonstrate that it’s possible for companies to provide effectively for human needs without utilizing a shareholder-based profit model. Think tanks such as The Next System Project, The Global Citizens Initiative, and the P2P Foundation are laying down parameters for the political, economic, and social organization of an ecological civilization. And the core principles of an ecological civilization have already been set out in the Earth Charter—an ethical framework launched in The Hague in 2000 and endorsed by over 6,000 organizations worldwide, including many governments. Meanwhile, visionary authors such as Kate Raworth and David Korten have written extensively on how to reframe the way we think about our economic and political path forward.
As the mainstream juggernaut drives our current civilization inexorably toward breaking point, it’s easy to dismiss these steps toward a new form of civilization as too insignificant to make a difference. However, as the current system begins to break down in the coming years, increasing numbers of people around the world will come to realize that a fundamentally different alternative is needed. Whether they turn to movements based on prejudice and fear or join in a vision for a better future for humanity depends, to a large extent, on the ideas available to them.
One way or another, humanity is headed for the third great transformation in its history: either in the form of global collapse or a metamorphosis to a new foundation for sustainable flourishing. An ecological civilization offers a path forward that may be the only true hope for our descendants to thrive on Earth into the distant future.
Watch Jeremy Lent’s talk on “Living into an Ecological Civilization”
Presented at Civana House, San Francisco, October 3, 2019
There’s probably no more contentious Federal holiday than Columbus Day.
Increasingly, municipalities across the country are renaming it to Indigenous Peoples Day, to honor those who were decimated by the European conquest. Meanwhile, every year, apologists for the dominant neoliberal worldview publish op-ed pieces to defend the status quo. Their arguments, unfortunately, only demonstrate the moral vacuity of their position.
I’ve attempted to raise the level of conversation with this piece published today in Salon, which goes beyond the question of Columbus’s own character flaws, to investigate the mindset of the Europeans who followed him. Most importantly, the same mindset that—half a millennium later—now celebrates Columbus Day as a Federal holiday, is the one that is driving our civilization toward environmental catastrophe. This mindset is what we need to understand, and transform, is we’re to shift humanity’s trajectory toward one of sustainable flourishing.
What do you think? Please share in the Comments below.
What celebrating Columbus Day portends for our civilization
The mindset Columbus and his followers brought with them is the same one that is driving our global civilization toward environmental catastrophe.
What does it tell us about our civilization that Columbus Day is celebrated as a federal holiday, with parades, barbecues, and football games, instead of a somber recognition of genocide, such as the International Holocaust Remembrance Day that commemorates the atrocities of the Nazis? The answer might offer a key to a sustainable future for our civilization.
When Christopher Columbus first made landfall with his crew on the island of Hispaniola in 1492, he was taken aback by the generosity and benevolence of the Taino people he encountered. He wrote in his journal how, if the Europeans asked them for something, they would freely share anything they owned “and show as much love as if they were giving their hearts.”
It didn’t take long, though, for his mind to wander off in a different direction. Columbus quickly realized how easily he could take advantage of them, writing to the King and Queen of Spain how the Taino were so naïve that they cut themselves out of ignorance when they held a sword. “Should your Majesties command it,” he wrote, “all the inhabitants could be taken away to Spain or made slaves on the island. With fifty men, we could subjugate them all and make them do whatever we want.”
Columbus was obsessed with recklessly exploiting whatever he discovered in the New World, regardless of the consequences. He wasn’t alone in this. In fact, the entire European conquest was based on the premise of ruthless exploitation in order to enrich the explorers and those who had financed them.
The result was the greatest genocidal catastrophe that has occurred yet in human history. In every region European explorers discovered, a decimation of the local population ensued of almost unimaginable proportions. The population of central Mexico was twenty million in 1500, four times greater than Britain. Within a century, there were fewer than one million people alive there. Similarly, the population of the Inca empire collapsed from eleven million in 1500 to less than a million in 1600. It’s been estimated that in the 16th century alone, close to one hundred million indigenous people died in the Americas through slaughter, starvation, or disease.
Many historians have pointed the finger to the new diseases the Europeans brought with them that ravaged the local populations, some even going so far as to suggest that this catastrophe was inadvertent: a sad but inevitable consequence of human progress. However, as historians such as David Stannard and Eduardo Galleano have excruciatingly documented, the Europeans approached the new territories with a systematic compulsion to exploit remorselessly every last resource—human and mineral—they could ransack from the land. The havoc caused by European diseases just made their job that much easier.
In fact, as I discovered in researching my book, The Patterning Instinct: A Cultural History of Humanity’s Search for Meaning, this obsession with exploiting resources without regard to consequences was unique to the European mindset—which has now become the predominant global mindset as a result of the European conquest of the rest of the world. Even though the facts of history make its direction seem inevitable, it didn’t have to be that way. Our modern world, and the values on which it’s founded, are the consequence of a particular way of thinking that arose only in Europe.
To understand this better, consider the example of Admiral Zheng, the Chinese commander who set sail in 1405—nearly a century before Columbus—with the greatest armada in history: twenty-seven thousand men in over three hundred ships, each about ten times the size of one of Columbus’s boats. Over nearly three decades, they dominated the Indian Ocean, from Sumatra to Sri Lanka, from Arabia to East Africa. But instead of using their power to enslave the indigenous people and plunder their raw materials, they used it to enhance the prestige of the Chinese emperor, setting up embassies in Nanjing with emissaries from Japan, Malaya, Vietnam, and Egypt.
The reason for this astonishing contrast with Columbus was the value system Admiral Zheng brought with him. It would have been as unthinkable for Zheng to have conquered and enslaved the societies he visited with his armada, as it would have been for Columbus to have set up embassies with the indigenous people he encountered in the New World. In China, the predominant aim of political power was to sustain society’s equilibrium. Military might was seen as a force to use only when necessary to maintain stability.
The same held true for the Chinese view of their natural resources, much to the bemusement of early European missionaries. One of them, Jean-Baptiste Du Halde, mystified why the Chinese failed to mine all the gold and silver in nearby mountains, wrote how their exploitation was hindered by “political views” that “the publick Tranquillity might not be disturbed by the too great abundance of these Metals, which would make the People haughty and negligent of Agriculture.”
Is it any coincidence that Chinese civilization, with its focus on maintaining stability, is the oldest in world history, surviving intact for millennia while every other early civilization collapsed into ruins? Modern China, of course, has taken to extractive global capitalism as avidly as any other nation on the planet, but that was only after a century of humiliation by Western powers caused traditional values to seem impotent by contrast.
At this point in the early twenty-first century, we are beginning to encounter the disastrous consequences of the mindset that Columbus, and those who followed him, brought with their voyages of conquest. The rapacious approach to mineral wealth that caused the Spaniards to extract every last grain from the world’s richest silver mine at Potosí, Bolivia, is the same mindset that drives today’s fossil fuel companies to rape the earth through fracking and tar sands extraction even while carbon emissions threaten the future of civilization. The moral ease with which Europeans drove millions of enslaved Native Americans and Africans to their deaths is the same grotesque mentality that today permits the wealthiest six men in the world to own as much as half the world’s population.
And that’s why how we choose to celebrate Columbus Day is a portent of our civilization’s future. As long as our predominant way of thinking rewards those who exploit others recklessly, and who view the earth as no more than a resource to plunder, we’re headed for environmental catastrophe. Even if we somehow manage to survive the climate breakdown, there are a slew of other existential crises waiting in the wings: topsoil degeneration, freshwater depletion, the Sixth Extinction of species, disappearance of fisheries, deforestation… the list goes on.
There’s a lot we can learn from Admiral Zheng and the traditional Chinese values that launched his expedition. But we don’t have to look that far. The indigenous people who stewarded the Americas for thousands of years before the Columbus cataclysm are themselves manifesting the vision our entire world needs to survive. At Standing Rock, water protectors fought the poisoning of their homeland with prayer and ceremony, declaring their love and respect for the natural world and the overriding importance of its responsible stewardship for future generations.
In South America, indigenous tribes are organizing to prevent the wanton destruction of their habitat by oil and mining corporations. In Bolivia and Ecuador, the buen vivir movement fosters a value system based on community and deep connection with the earth as a counterpoint to the Western drive for exploitation and extraction.
Many municipalities throughout the United States, recognizing the outrage of commemorating Columbus Day, have officially changed its name to Indigenous Peoples Day, using it as an opportunity to honor those who have been decimated and yet continue to offer a vision of hope for humanity’s future. Maybe on some future date, that change will be made at the national level, and we will have a federal Indigenous Peoples Day. Might that day, perhaps, be the very day on which our civilization begins to shift course away from annihilation and toward a flourishing future?
It’s becoming widely accepted that, for the Democrats to regain political leadership, they have to do more than resist the Trump regime. Recognizing this, many are drawn to particular initiatives that draw popular support, such as universal health care or a $15 minimum wage. This, however, misses the fact that in recent decades the right wing has not won on the issues, but by repeatedly telling a grand story of America. It’s a story that is false on many counts and based on a set of values that are driving our civilization to a precipice. But it’s been successful because there has been no coherent counter-narrative to override it.
We need a new story of our civilization based on humane values. This story would incorporate initiatives like universal health care and a higher minimum wage, but it must look beyond those towards a grander scope: a future of sustainable flourishing for all.
Ever since the 17th century, the values of Western civilization—which have since become the predominant global civilization—have been the driving force of history. Many of these values, such as democracy, freedom, and individual rights, have become the bedrock for a more humane global society.
But there is a darker underside to the Western value system that has fueled the modern right-wing narrative. My research revealed certain unique characteristics in the underlying pattern of Western cognition that have been responsible for both its Scientific and Industrial revolutions, as well as its destruction of indigenous cultures around the world and our current global rush toward possible catastrophe in the form of climate change and overexploitation of natural resources.
Beginning with the ancient Greeks, and continuing through the rise of Christianity and the Scientific Revolution, the core characteristic of this uniquely Western mindset, which has since become a global phenomenon, is one of separation.
Seeing themselves as separate from nature, philosophers such as Francis Bacon led the clarion call for humankind to “conquer nature,” while Descartes and Hobbes introduced the view of “nature as a machine” that has dominated Western thought ever since. Europeans, driven by the credo that “knowledge is power,” applied their newfound power to conquering, not just nature, but the inhabitants of much of the rest of the world.
At the core of the European value system was a thirst for power that justified disrupting any equilibrium. As Europeans colonized other lands, they imposed their worldview on those who survived their onslaught, inculcating core values of power and exploitation that have formed the basis of today’s global capitalist ethos.
These values have led to a grand story shaping modern political and moral discourse that is based on flawed assumptions, such as the ideas that humans are fundamentally selfish and that the earth can support limitless growth. These, and other elements of the modern story, reflect the underlying theme of separation: people are separate from each other; humans are separate from nature; and we understand things by viewing them as separate parts like a machine. The value system built on this foundation is the cause of much that threatens to tear our society apart: the world’s gaping inequalities, our roller-coaster global financial system, our failure to respond appropriately to climate change, and our unsustainable frenzy of consumption.
It doesn’t have to be this way. By recognizing that our underlying values are inherited from previous generations, we can become more conscious of them. This, in turn, allows us to choose other values with the potential to lead to a flourishing future for humankind.
Rather than separation, these values tend to be based on the underlying theme of connectedness: seeing people as part of community, humans as an integral part of the natural world, and solutions to global problems as embedded within larger systems rather than independent techno-fixes. In this alternative narrative, the connections between things are frequently more important than the things themselves. It invites a worldview where the very interconnectedness of all life gives both meaning and resonance to our individual and collective behavior.
Three core values emerge from this interconnected worldview. The first is an emphasis on quality of life rather than material possessions. Instead of measuring progress by economic output, we could care about progress in the quality of our lives, both individually and in society at large. Secondly, we could base political, social, and economic choices on a sense of our shared humanity, emphasizing fairness and dignity for all rather than maximizing for ourselves and our parochially defined social group. Finally, we could build our civilization’s future on the basis of environmental sustainability, where the flourishing of the natural world is a foundational principle for humanity’s major decisions.
Values shape history, and the values we choose to live by will shape our future. If we are to truly counter the forces that wrenching our society apart, we must formulate a new story for civilization—one based on values that could create a sustainable future of shared human dignity and natural flourishing.
It seems like a body blow to the very possibility of saving humanity’s future. A “brutal act,” as described by Belgian Prime Minister, Charles Michel. The Paris Agreement is itself limited in scope, and insufficient in its goals, but at least it amounts to the single best step the world has taken to try to limit the effects of climate change. A glimmer of sanity in our disturbed civilization.
So how could President Trump’s announcement of US withdrawal from the agreement be anything but disastrous? I would argue that perhaps it’s the first step in a major pivoting of world relations and power dynamics that could put us on a more hopeful course.
Think of a battered spouse who is continually physically abused, but keeps trying to pretend to herself and others around her that somehow it’s manageable. As a friend, you might counsel her to do something drastic, but get frustrated when nothing happens. Then, one day, the battering goes too far. Your friend ends up in hospital—and finally recognizes she has to leave the brute before it’s too late.
The civilized world has recently been receiving a battering from the brute that has taken power in the United States. If the US had remained in the Paris Agreement, it would have enabled the other countries to act like that battered spouse, keeping the cover on America’s violations of its prior commitments, even while the world careened towards disaster. It was already clear that the US was going to fall far short of its emission targets under the Paris Agreement, and had reneged on its pledge of financial assistance to poorer countries fighting the effects of climate disruption. The US backsliding would have given cover to other countries to avoid meeting their own targets.
Meanwhile, the Paris Agreement would have continued, like the proverbial fig leaf, to cover over the naked facts that we need far more drastic change to avoid a climate catastrophe this century. As many of us who were at COP21 noted at the time, there was a chasm built in to the agreement between the global emission targets and what would be necessary to avoid a 3+ºC rise in temperature by 2100. As Ken Ward, former deputy director of Greenpeace, has recently written:
Pulling out of Paris takes false hopes off the table, and opens the way for building an effective climate movement. So as committed climate activist who knows we’re running out of time, I say, let’s get on with it.
Many observers fret that the US pullout will now cause the rest of the agreement to unravel. But is it possible that the opposite is true? Could it catalyze more responsible government leaders—such as those in France, Germany, China, and India—to realize there is no-one else to rely on but themselves to stave off disaster?
In hunter-gatherer bands, when a troublemaker gets too big for his breeches and threatens the group’s survival, the rest of the band strengthens their bonds against him in the interest of group security. Our troubled globe, with nation states jostling with each other, is in a similar situation. What could they do together to save our future?
An interesting option would be to establish a global tax on carbon and apply it to all goods traded internationally. It’s a topic being seriously discussed in power centers far from the Beltway. This could, in the Trump era, lead to tariff wars, but it might also be a game-changer that the world’s responsible nations have the power to enable.
One unequivocal achievement that Trump has blundered upon is ending US leadership in the world. The US has already lost any semblance of moral leadership, but now its technological, economic, and political status may be irreparably damaged. China, India, and the EU have the opportunity to build a 21st century economy based on renewables that will leave the US in the dirt. They will be the centers that the rest of the world will look to for any chance of a hopeful future.
America’s global hegemony is over. We can only hope that the world’s new power blocs will do a better job with what they inherit.
I had a dream. I fell asleep to a nightmare, and woke up with a dream.
The nightmare is one we all share. It’s called the Presidential inauguration of a man fueled by hatred and anger, an unbalanced narcissist invested with the power to destroy all life on earth on a whim.
But it’s the dream I want to tell you about. It was Inauguration Day, January 2021. The new President of the United States was taking the oath of office, declaring her commitment to the dignity and flourishing of all people, regardless of race, gender, or creed. She had come to power on a tidal wave of opposition to the destruction wrought by four years of billionaires plotting to steal from the rest of us what they hadn’t already plundered. Her new Humane Party had risen from nowhere, emerging from the surge of untold millions, sickened by the assault on their humanity, voting for a platform based on basic human values of justice and compassion.
As she spoke, she extended a hand of peace and friendship to other nations around the world, and noted the swell of support that had lifted sister Humane parties in dozens of other countries, in reaction to the global xenophobic fear that had threatened humanity’s future.
The glow of hope filled the streets and reverberated around the world. Strangers stopped to greet each other in the street with a twinkle of the eye and a look of wonder. “The unthinkable has happened – again!” they said to each other. “We had come so close to despair, so close the brink. Who knew this was possible?”
I woke up with this dream this morning, and then joined the millions of others – people driven by humane values – who marched today for dignity, peace, and a future of hope. We are the majority around the world. Policies of fear-mongering and oppression will only swell our ranks even more, as regular, decent people realize they don’t need to live in a world of hate.
Share this dream with others. Let us act together, and we will make it a reality.