Dave Pollard's environmental philosophy, creative works, business papers and essays.
In search of a better way to live and make a living, and a better understanding of how the world really works.



April 9, 2009

30 Thoughts in 30 Minutes

Filed under: Our Culture / Ourselves — Dave Pollard @ 22:51


mary mattingly
illustration by british artist/architect mary mattingly

As I suspected when I wrote about Beth’s list of 30 Thoughts in 30 Minutes, when I tried the exercise myself my mind filled with unanswered questions. I sat comfortably by the fire with no noise or distractions, and just wrote down the thoughts that occurred to me. I looked at the clock when I reached #30 and it had taken 32 minutes:

  1. What’s holding me back?
  2. With all we have, why are so many people, and families, so dysfunctional?
  3. Now the technology exists for completely off-grid homes, why are we still building grid-dependent houses?
  4. Why do stuffed animals give us such comfort?
  5. Why aren’t coffee cups and other ‘disposable’ food containers made edible?
  6. Why is it so hard to find partners? Are we too fussy?
  7. Why aren’t clothes made self-cleaning?
  8. Why hasn’t anyone picked up on Mary Mattingly’s idea of wearable homes?
  9. Why aren’t houses made reconfigurable, so one large room can be used for all purposes?
  10. Why hasn’t google created a global just-in-time rideshare app for google maps?
  11. Why is meditation so hard for most people?
  12. How can we create more time and space to just think?
  13. Why do most of us eat so badly?
  14. What makes some people easily bored, or lonely, when others are never either?
  15. Why is there no good erotica?
  16. If we could put tiny, cheap, transmitting cameras anywhere, and capture all the atrocities in the world on video for everyone to see in real time, would this cause us to take action about them?
  17. Is there a substantive difference between addiction to TV, to books and to the Internet?
  18. Why do I generally care more about the well-being of animals than people?
  19. Why aren’t there some compelling future-state scenarios about post-climate-change world (a world without forests) that could help people visualize why such a world will be so horrific?
  20. After fifty years of being passive audiences to hours of radio and TV every day, why are most of us still such poor listeners?
  21. How could we explain the importance of wilderness to people who have only ever lived in cities?
  22. Why don’t mystery novelists write their books as plays that groups of people can act out together in real time and solve the mystery together?
  23. If a community were to secede from its district and country, would anyone be angry enough to fight or prosecute them?
  24. Why aren’t more people studying pre-civilization and non-civilization cultures?
  25. Why are people still wearing neckties and uniforms in business?
  26. Whatever happened to hydroponics?
  27. Why don’t the writers of great film and TV scripts get paid and celebrated more than the actors who merely mouth what they write?
  28. Could we create an Instant Education wikipedia/youtube mashup that offered short, multimedia, collaborative educational presentations on thousands of really important subjects (e.g. the economy, Gaia theory, permaculture etc.)?
  29. If women ruled the world, how would it be different?
  30. How can we make love last?

Next time I try this exercise (when it’s warmer) I’m going to do it outside, and see what difference that makes to what thoughts come to mind. Fewer questions and more sensations? Less conception and more perception? Less imagination and more intuition?

Category: Being Human

April 6, 2009

The World’s Most Important Questions

Filed under: Preparing for Civilization's End — Dave Pollard @ 23:09


My friend Paul wrote, in response to my recent ‘pessimistic’ article on why we can’t afford to prevent climate change:

That leaves me wondering: What are the most useful questions we can ask now? We have already asked and (largely) answered questions about ecology, history, politics, economics, the nature and limits of civilization. The answers (shared in this blog and elsewhere) have been shocking and frightening, and should have destroyed the myths of progress and control by now–though I’m afraid many readers are still clinging to one or both of those myths. So what are our next questions? One that I am thinking of: “While the world as we have understood it falls apart, how can I guide myself and others through the confusion and pain?”

This got me thinking about what other questions we should be asking, if we acknowledge that we can’t prevent climate change, or the collapse of our civilization.

Awhile ago I wrote about the most important, complex and non-obvious things I’d learned in the past five years, what I called “miniature truths”, and it occurred to me that perhaps there’s an important “most useful question we can ask now” that might correspond to each of these seventeen learnings. Here are some of the questions that occurred to me:

IF: Important Learning (source in brackets) THEN: Next Important Question
We do what we must, then we do what’s easy, then we do what’s fun. There is no time left for what’s merely important, for ‘doing the right thing’. This law seems to govern all human behaviour, everywhere. We are preoccupied, always, with the needs of the moment. How can we make doing the right things inescapable, or easier, or more fun?
Things are the way they are for a reason; if you have any hope to change something, first understand what that reason is. It’s rarely obvious. Reality is evolutionary, and so is change. Unfortunately, the reasons for things are mostly complex, and we resort, far too often, to dangerous, simplistic, dichotomous explanations, a bad habit the media reinforce. How can we get the media to do their job, which, as Bill Maher explains, is to make what’s important interesting, so more of us take the time to really understand it?
Life’s meaning, and an understanding of what needs to be done, emerges, most often, from conversation in community with people you love. (Nancy White) It is the key to changing anything, whether it be the political or economic system, or yourself, or whether you want to save the whales, stop global warming, reform education, spark innovation or change anything else. How, in business, in community, in everything we do, can we facilitate better conversations?
Community is born of necessity.  (Joe Bageant’s son) Experimental, Intentional Communities can only succeed when their members have no choice but to make them work. How can we increase the sense of urgency to make our communities work better by helping them imagine possibilities, and by making them more hopeful and empowered?
To get people to change, first let yourself change, and become a model that shows people personally, one-to-one, a better way to live, rather than just telling them what to do. (Gandhi) How can we learn to be good ‘demonstrators’?
You never change things by fighting the existing reality. To change something, build a new model that makes the existing model obsolete, a working model of a better way, one that others can follow. (Bucky Fuller) How can we create a really good model for creating really good models?
To be nobody-but-yourself — in a world which is doing its best, night and day, to make you everybody else — means to fight the hardest battle which any human being can fight; and never stop fighting. (ee cummings) Real innovation, real creation, real change, requires first that we become nobody-but-ourselves, that we get rid of the gunk that we’ve collected throughout our lives that prevent us from being authentically ourselves. How can we imbue in young people the self-esteem and thinking skills to work to know themselves well, before they become everybody-else?
We are not individuals controlled by our brains, but rather a complicity of the separately-evolved creatures in our bodies organized for their mutual benefit. i.e. an organism. (Stewart & Cohen) Living species, including humans, are emergent properties of the body’s semi-autonomous processes. And our brains, our intelligence, awareness, consciousness and free-will, are nothing more than an evolved, shared, feature-detection system jointly developed to advise these creatures’ actions for their mutual benefit. Our brains, and our minds (the processes that our neurons, senses and motility organs carry out collectively) are their information-processing system, not ‘ours’. How do we learn how to forgive ourselves, for what we cannot help being or doing?
Before we can move forward, we must let go of our beliefs, possessions, responsibilities, expectations, obligations, and all illusion of control over people and situations. We must give up the illusion that language conveys any precise meaning, and use it as a purely creative and imaginative tool. We must realize that we are each utterly alone, even in the company of those we love, those we imagine we know,  and those we imagine know us. How can we simplify our lives, and discover the joy of simply being a space through which stuff passes?
Land, and everything on it, does not belong to us. We belong to it, to Gaia, as an integral part of all-life-on-Earth. What would a world wothout property look like?
Our civilization is in its final century. This is the important lesson of John Gray’s Straw Dogs. It doesn’t matter what we try to do to reform it, every civilization ends, and ours will be no different. That’s not depressing, it’s invigorating and liberating. The world will be just fine without us. We need to do everything we can to make the world a better place for those we love and for our children and grandchildren now, to reduce suffering. But at the same time we should live a life of joy, every day, a natural life, not a life of struggle and sacrifice to save what cannot be saved. [Paul's question] While the world as we have understood it falls apart, how can we guide ourselves and others through the confusion and pain?
Time is chimera; it doesn’t exist. Animals live in ‘now time’, a time that stretches out forever, except in moments of stress. How can we learn to quiet the machine in our heads so we have time to really think, to really pay attention?
Our world is a prison, a hospital, an asylum; we are all ‘homeless’. The stress of overpopulation, and the violence and fear it engenders, damages us all. How do those who live in real prisons, hospitals, asylums, and the streets cope, and what can we learn from them?
There are seven keys to Natural Enterprise and Natural Community: Finding the ‘sweet spot’, finding the right partners, excellent research, continuous innovation, collaboration, developing resilience, and acting on principle. How do we find the right partners for what we’re meant to do, and to be?
No one is in control; it’s all up to us. No top-down solution can be imposed, no brilliant charismatic leader can do enough to make any significant difference to what is happening in our world. Not even the most powerful and influential people on the planet, with all the resources we can put at their disposal.  How do we demolish the cult of leadership and re-engender the capacity for self-management and community-based action and creation?
We must learn to reconnect with and trust our instincts and senses, as much as our emotions and intellect. Understanding of what is, and what to do, requires a balance of this quaternity. (Jung) What can indigenous cultures teach us about instinctive and sensory knowledge?
We live in a world of dreadful imaginative poverty. The reason we tolerate atrocities, mediocrity, and the status quo, is that, for most, the way we live is the only life we know. It takes great attention skills and practice to notice, to imagine, to realize something better, something utterly different. How can we re-engender imagination in our children and grandchildren?

It seems to me that a lot of these ‘important next questions’ come down to personal learning, to practice, to letting ourselves change, and then showing others the results.

What other questions occur to you, in thinking about these miniature truths or the important learnings in your own life? Do you have any thoughts on how to answer these questions, or is it enough to ask, to keep them in mind, to let them show you the way forward?

Category: Let-Self-Change

Why Polyamory is Good for You… and the World

Filed under: Our Culture / Ourselves — Dave Pollard @ 06:01


poly 1For those new to this blog, polyamory is loving more than one person at a time, without jealousy or possessiveness. This was the way I lived throughout much of my young life (in the 1970s), and the way I have begun to live again since the end of my marriage in 2007.

Nothing I have espoused on this blog has stirred up more animosity than my position on this subject. I have been threatened and denounced whenever I’ve written about it. It’s clear that many people find the very idea of polyamory threatening. So maybe I should start by clarifying a few things about it.

First of all, a poly lifestyle requires absolute honesty. It’s vital that everyone you enter into a relationship with knows (a) that you are poly, and (b) the identity of the other people you love. No waiting until after you (or another person) has fallen in love. No concealing who and where your other partners are.

Secondly, poly is a behaviour choice, not something you’re “born” being, or not being. It’s not like being gay. We are all capable of being poly, provided we can develop compersion (the capacity to take pleasure in the enjoyment by someone you love, of their love for another). Some people think we would all be ‘naturally’ poly if it weren’t for the pro-monogamy religious and cultural indoctrination we receive from childhood. Whatever the reason for our culture’s insistence on monogamy, as a consequence love in our society is scarce, meted out stingily, and the inevitable result is jealousy, envy, despair and violence.

So the advantages of polyamory (to us as individuals, and to the world as a whole) are pretty clear:

  • We all like to be loved, and poly allows us to love many people, and creates an abundance of love instead of scarcity.
  • It is asking a lot to expect one person to give everything to another that they want or need — poly reduces demands and unreasonable expectations on us.
  • With poly relationships, you have a broader support network to draw upon, so if you (or someone you love) has health problems, is dealing with trauma, or has dependent children or seniors, there is more than one person to share the care-giving work.
  • Poly teaches you (by necessity) skills that make you a more lovable and valuable community member, skills that will be critical to know to cope with 21st century crises: communication skills, compersion, self-knowledge, honesty, patience, consensus-building, conflict resolution etc.
  • It reduces the negative emotions and violence often associated with monogamy.

There are a lot of misconceptions about polyamory (some of which I perpetuated in some of my earlier articles, since I didn’t know any better). It’s very rare for a community of poly people to love everyone that the people who they love, love. As the network diagram above illustrates, while there may be triads (groups of three people who all love each other) or quartets (groups of four, each of whom loves two of the three others), the more common situation is a far-flung network where many of the people in the poly community do not love or even know each other (though if they are partners of someone they love, it’s essential they at least know of them). In that respect it’s not that different structurally from networks of friends. Despite this, it’s important that people who love someone who is poly not misconstrue their relationship as a ‘couple’ relationship — the term ‘couple’ is one based in monogamy culture, and its use in poly relationships is potentially dangerous. Couple means two; poly means more than two.

Some poly people have identified ‘primary’ relationships — those that are acknowledged by all parties to be deeper and take primacy over their other ‘secondary’ relationships. This is again a personal matter, depending on each individual’s preferences and needs, and it needs to be clearly communicated. I have a loving relationship with a woman who I am not the primary partner of, and with another woman who is monogamous (but who appreciates that I am not). I personally am not looking for any primary relationship; I am looking for 3-4 loving relationships to fulfil what I am looking for, and to give expression to what I have to offer. I confess that being poly is demanding — time, the scarcest resource, needs to be managed carefully. Especially if the people you love live far away, there are limits to how many people you can sustain a loving relationship with at one time.

The issue of cohabitation can also be problematic. It’s not necessary to live with any or all of the people you love, but if you do, you can quickly run afoul of monogamy-based common law marriage regulations (which may rule you to be ‘equivalent to married’ if you cohabit for more than a certain period), or zoning regulations (that may restrict residency in any one house or apartment to one monogamous ‘couple’).

Likewise, a polyamory relationship may or may not entail economic sharing — this is up to the parties involved to negotiate (and they need to be aware of potential legal complications).

And despite our society’s preoccupation with sex, poly relationships do not have to be sexual. There are many forms of love, and I’ve had loving relationships that were non-sexual that were among the most profound in my life.

Chemistry always has a lot to do with who we love, but I think it’s possible to approach the decision on who, and how many, to love, pragmatically and analytically. Much the way monogamous singles compose ads for dating services identifying what they are looking for and what they offer, it’s quite possible for a poly person to assess what they’re looking for, and what they offer, in multiple relationships, and look for people to love with these factors in mind.

In my case, I’ve identified five things I look for (and offer) in loving relationships: exceptional intelligence, emotional strength, emotional sensitivity, imagination, and excellent communication skills (oral and written). I’ve also written about “the ten things I do” — things I love doing and do reasonably well (see diagram below). Five of those things are relatively social activities, while five are relatively solitary. So what I’m looking for are people with these five qualities that can be applied to the five social activities.

poly 2

The people I love now have these qualities. But I’m still open to more loving relationships, especially if they’re people physically close to where I live, or hope to live. Some people probably think that’s greedy, or shows an unwillingness to make a commitment to one person. But if we can create a world of abundant love in place of today’s world of scarce love, why should we limit ourselves to one, or ration our own love to just one other?

Category: Being Human

April 4, 2009

Links for the Week: April 4, 2009

Filed under: Our Culture / Ourselves — Dave Pollard @ 22:51


owl chris roth pygmy owl chris roth
owl photos by Chris Roth (thanks to Tree for the link)

Thirty Thoughts in Thirty Minutes: Cassandra/Beth records the twitter-like results of thinking intentionally for thirty minutes. My favourite: “Have I done them justice, these gentle souls who taught me to think and look at a world slowly passing?” I’m going to try this exercise, but I have a suspicion that my thirty most significant thoughts will all be questions.

Joe Bageant’s Cathexis: This cathexis, “the ground zero psychic and emotional attachment to the world that cannot be argued, is beyond ideological challenge because it is called into existence affectively.” Joe explains to three graduating university classes why the artificial media-generated hologram in which we in affluent nations live, inculcated in a now-global “cult of radical consumerism”, precludes such attachment to what is really going on, and why the powers that be want to keep us all in that hologram. Excerpt:

Then just let the world happen to you, like they do in the so-called “passive societies,” instead of trying to happen to it in typical Western fashion. Not trying to “improve” things. Maybe practice milpa agriculture with Mayans on the Guatemalan border, watching corn grow for three months. Fish in a lonely dugout, sun-up to sun-down, in the dying reefs of the Caribbean, with only a meal or two of fish as your reward. Do such things for a month or two.

First you will experience boredom, then comes an internal psychic violence and anger, much like the experience of zazen, or sitting meditation, as the layers of your mind conditioning peel away. Don’t quit, keep at it, endure it, to the end. And when you return you will find that deeply experiencing a non-conditioned reality changes things forever. What you have experienced will animate whatever intellectual life you have developed. Or negate much of it. But in serious, intelligent people, experiencing non-manufactured reality usually gives lifelong meaning and insight to the work. You will have experienced the eternal verities of the world and mankind at ground zero. And you will find that the healthy social structures our well intentioned Western minds seek are already inherent in the psyche of mankind, but imprisoned. And the startling realization that you and I are the unknowing captors.

The Foundations of Collaborative Work: Chris C and Amy have co-developed four “source patterns” that guide effective collaboration (parenthetical commentary is mine):

  1. The source pattern for our understanding of group process is the circle (the circle form governs both the physical layout of the collaborative events and the egalitarian, non-hierarchical nature of the collaboration)
  2. The source pattern for leadership within that process is “hosting” or facilitative (or “holding space“) (allow the group to self-organize, but help that to happen effectively, and prevent power dynamics from interfering with it)
  3. The source pattern for design of process is diverge – emerge – converge (get all ideas/viewpoints articulated and on the table, allow an understanding of all perspectives and how they interrelate to emerge, and then use consensus to achieve agreement on the challenges/objectives and possible approaches to overcoming/achieving them)
  4. The source pattern of our worldview is living systems (problems in social and ecological systems are complex and dynamic, and do not respond to simplistic, deterministic, or mechanistic ‘solutions’)

Rules for Effective Teleconferencing: Nancy updates her own list of teleconferencing hints, to include three from Jessica Lipnack:

  • Make teleconference calls as short as possible, and contrive to shorten them.
  • Always use screen-sharing to give focus to listeners during teleconference calls. [Note: I keep a mindmap constantly "on display" during conference calls, that documents key decisions, learnings, open issues and follow-up action plan items]
  • No e-mailing or browsing while teleconferencing.
Nancy’s own list contains some gems like these:
  • Know the purpose of the call, and be sure that a teleconference is the appropriate medium to achieve it.
  • Identify and fill the key roles (facilitator, greeter, expert presenters, tech person, scribe).
  • Keep the technology as simple as possible, provide call-in details etc. clearly and in advance, and have a backup plan if the technology fails.

GET presentation

Self-Promotion Department:

Creating a Natural Economy: Alternet has published my Open Letter to Workers on the need to create a new bottom-up, responsible, sustainable, community-based economy.

What is a Natural Enterprise?: The video of my presentation at Green Enterprise Toronto is now up.

100 Best Blogs For Those Who Want to Change the World: Aw shucks, I’m on the list.

Another Nobel Economist Says Obama Bailout Doomed: This time it’s Joe Stiglitz saying nationalization would be better. And the G20 summit will fail too.

Just For Fun:

Both Hands — Ani DiFranco — “I’m drawing the story of how hard we tried.”

Too Cool to Fall in Love — Jill Sobule — a cute catchy tune from 1990 with a terrible video; rumour has it the studio insisted the video make it out to be a song about a male love-interest, when it wasn’t (fans can download a full 90-minute concert from her website)

Thoughts for the Week:

From Christopher Morley: “If we discovered that we had only 5 minutes left to say what we wanted to say, every telephone booth in the world would be occupied by people calling other people to stammer that they loved them.” (thanks to Siona for the link)

From Naomi Shihab Nye (thanks to Patti for the link):

KINDNESS

Before you know what kindness really is
you must lose things,
feel the future dissolve in a moment
like salt in a weakened broth.
What you held in your hand,
what you counted and carefully saved,
all this must go so you know
how desolate the landscape can be
between the regions of kindness.
How you ride and ride
thinking the bus will never stop,
the passengers eating maize and chicken
will stare out the window forever.

Before you learn the tender gravity of kindness,
you must travel where the Indian in a white poncho
lies dead by the side of the road.
You must see how this could be you,
how he too was someone
who journeyed through the night with plans
and the simple breath that kept him alive.

Before you know kindness as the deepest thing inside,
you must know sorrow as the other deepest thing.
You must wake up with sorrow.
You must speak to it till your voice
catches the thread of all sorrows
and you see the size of the cloth.

Then it is only kindness that makes sense anymore,
only kindness that ties your shoes
and sends you out into the day to mail letters and purchase bread,
only kindness that raises its head
from the crowd of the world to say
“it is I you have been looking for”,
and then goes with you everywhere
like a shadow, or a friend.

April 2, 2009

Why We Can’t ‘Afford’ to Prevent Climate Change

Filed under: Preparing for Civilization's End — Dave Pollard @ 16:34


Growth is unsustainable. Period. A lot of (even progressive) economists still don’t seem to get this. “Of course the recession will end soon, and we’ll be back to ‘healthy’ growth again,” they say. The only debate seems to be when it will end and how bad it will get before it does.

Two other things economists don’t seem to get:

  1. There are healthy alternatives to a growth economy. A steady state economy need not be one of deprivation or struggle.
  2. A growth economy is a debt economy, and debts always have to be repaid. Growth is always funded by incurring new debts. Print money and borrow to grow now, and future generations will have to repay it. Take oil that took millions to years to form now, and you’re stealing from those future generations, and leaving them the mess that burning it creates. Convert forest to suburban sprawl and you’re incurring a debt to nature, who always collects on her debts. Man-made landscapes rely on natural hinterlands to provide them with at least seven essential resources they need to live: food, water, material for clothing and shelter, health nutrients, room to breathe, forests that produce unpolluted air, and recreation — what we call natural capital.

In ‘boom’ times, as shown in the top chart below, prices are inflationary. Don’t let the lies of our governments fool you — compare the cost of housing, cars, health, recreation, education, or the real cost of food (taking into account massive agricultural subsidies) or manufactured goods (taking into account the shoddiness and replacement cost of the crap on the shelves today) to that in 1970 and you’ll see we’ve been in an inflationary spiral for decades. Inflation artificially drives up the price of our homes and investments, giving us more collateral to borrow against, and more cash to spend on these assets, driving the prices up further in a vicious “bubble” cycle (shown in blue). These bubbles produce great profits for corporations (giving us even more ‘valuable’ investments to borrow even more against). They also produce an addiction to debt (for most of us, total assets have doubled in the last forty years, but that increase has been totally financed by debt — net worth hasn’t changed at all, so the ‘wealth’ is all illusory). By producing phony statistics that deny the inflation in this cycle, governments keep interest rates low, so we can afford to borrow even more. The result: spiralling debt, more waste and pollution, and a rapid decline and degradation of our finite, fragile natural capital. As Daniel Quinn has explained, the glut of cheap subsidized food also produces the population boom that has been going on for centuries, further exacerbating the cycle.

Industrial Growth Economy

The bubbles are, of course, unsustainable, and when they burst you get a different, but nearly as devastating, vicious cycle shown in the lower diagram above. Asset prices plummet, we have less to borrow against and less cash to spend, so the demand for assets falls further and you have a deflationary spiral (the vicious cycle in blue) — talk to anyone in Japan if you think that’s any better than an inflationary spiral. If you have an ongoing population explosion (like that in North America caused by high immigration), that will mitigate this cycle somewhat, driving up demand and restarting the bubbles. During this recession/deflation cycle, there is less waste and pollution, and less decline in our natural capital, but not by much. It merely decelerates. And for the poor, unable to pay the debts they incurred when their collateral was ‘worth’ much more, the impact is devastating — foreclosure, bankruptcy, and in many nations, starvation.

This is the boom-and-bust Industrial Growth Economy that has prevailed and become global over the past two centuries. Its consequences are massive waste and pollution (and soon disastrous climate change), excessive population growth (and resultant resource wars), horrific levels of indebtedness and poverty (as inequity of wealth soars), and addiction to consumption. It is utterly unsustainable — the booms and busts don’t cancel out the excesses, but merely perpetuate them.

Because of these vicious cycles and their consequences, we can never ‘afford’ to deal with the unsustainable problems inherent in the Industrial Growth Economy — especially climate change. [The word 'afford' means 'to go forward', and when you're caught in a vicious cycle there is no 'forward']. In boom times, greater production and greater population produce more greenhouse gases. In bust times, there’s no money to spend on ‘niceties’ like pollution control to reduce greenhouse gases (and in fact in recessions we use cheaper, dirtier energy, and buy cheaper crap that ends up quickly in landfills and incinerators). So these ‘externalities’ (waste, pollution, loss of natural capital) always mount, and politicians and corporations do their best to get the public to ignore them, since they have no solution for them. They’re not accounted for in our measure of profit, wealth or ‘net worth’.

The only way out is to abandon the Industrial Growth Economy and shift to a Steady State Economy. As the chart below describes, such a shift requires three interventions (shown in square boxes) to bring it about:

  • laws against living beyond your means (essentially a prohibition on long-term indebtedness)
  • laws against waste, pollution and non-renewable resource use
  • laws encouraging smaller families

These interventions could eliminate debt-driven inflation and consumption, waste and pollution, population growth and the degradation and loss of natural capital. Instead of the Industrial Growth Economy’s vicious cycles we would have a virtuous cycle of stability in prices, purchasing and consumption:
Steady State Economy

Many ecological economists have written about this (notably Herman Daly, Richard Douthwaite and Peter Brown). Prior to modern civilization’s invention of industrial, agricultural, health and financial technologies we lived in such an economy, without the need for the three interventions (nature intervened, when necessary to restore the balance).

The problem is that now, we can’t get there from here. Suppose we were to introduce these three interventions, globally. Here’s what would happen:

  1. To prevent bankruptcies (resulting from the prohibition on indebtedness) being so huge as to grind the economy to a total halt, we would have to forgive unrepayable debts, wipe the slate clean (just as we’ve done with struggling nations that have found themselves unable to reduce indebtedness). The problem is that this would collapse the already-reeling financial ‘services’ industry. We would certainly face a severe economic depression, and the populist answer would almost assuredly be to resume borrowing, to abandon the Steady State Economy before it could begin to take hold.
  2. Most big corporations, being dependent on growth in consumer spending and on leverage (corporate borrowing beyond their means), would collapse. Unemployment would soar, and most people have none of the necessary entrepreneurial skills to make a living for themselves. The likely consequence would be rioting and an insistence on a return to the Industrial Growth Economy.
  3. Those with wealth and power (including the major religions) would almost certainly fight a propaganda war against the three interventions just as many of them did against the science of climate change. If they weren’t successful in stopping the interventions, they would cash out and hoard all the assets they’d acquired (stolen from future generations, from struggling nations, from the poor, and from nature). In this case we’d probably have an all-out global class war.
  4. A black market for usurers would emerge to replace legitimate lending. Just as with prohibition, organized crime would get into money-lending (though some already characterize most money-lenders as such), and we’d have an upsurge in violence. You just can’t make things illegal if people really think they want or need them. It doesn’t work.
  5. The rewards for defying the laws against waste, pollution and non-renewable resource use would almost surely be higher than the risk of and penalties for prosecution, so waste and pollution and the degradation of loss of natural capital would quickly resume, illegally. Some struggling nations have excellent environmental protection laws, but they’re unenforceable — it’s too easy to bribe low-income government officials to turn a blind eye.

What I’m saying is that these three interventions fly in the face of human nature, and cannot be effectively implemented. We will inevitably fall back into the Industrial Growth Economy, which evolved as a result of human nature and a response to human needs. It reflects (alas rather sadly) who we are as a species. There is no going back to the garden once your species has tasted the forbidden fruit, and we’ve absolutely gorged on it. It’s only natural.

This is why all civilizations crash as a consequence of their excesses. This is why the ecologist-philosophers who are also students of human nature (John Gray, Ronald Wright, and I suppose Dave Pollard) see the catastrophic collapse of our now massive and global civilization as inevitable. It is not in our nature to live within our means, to limit our numbers voluntarily, or to conserve for future generations (especially when we don’t appear to have enough to go around for our current numbers).

The way we are, and always have been, we cannot ‘afford’ to combat climate change. Even though the cost of not doing so is extinction.

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