January 1, 2011
Given the overwhelming harm being done to the world's environment and to its people, it is essential today to consider how we might organize a truly ecological civilization—one that exists in harmony with natural systems—instead of trying to overwhelm and dominate nature. This is not just an ethical issue; it is essential for our survival as a species and the survival of many other species that we reverse the degradation of the earth's life support systems that once provided dependable climate, clean air, clean water (fresh and ocean), bountiful oceans, and healthy and productive soils.… There are numerous ways to approach and think about the enormous harm that has been done to the environment. I will discuss the following: (1) the critical characteristics that underlie strong ecosystems; (2) why societies are not adequately implementing ecological approaches; and (3) how we might use characteristics of strong natural ecosystems as a framework to consider a future ecological civilization
January 1, 2011
[A]lmost four decades after the Club of Rome raised the issue of "the limits to growth," the economic growth idol of modern society is once again facing a formidable challenge. What is known as "degrowth economics," associated with the work of Serge Latouche in particular, emerged as a major European intellectual movement in 2008 with the historic conference in Paris on "Economic De-Growth for Ecological Sustainability and Social Equity," and has since inspired a revival of radical Green thought, as epitomized by the 2010 "Degrowth Declaration" in Barcelona.… Ironically, the meteoric rise of degrowth (décroissance in French) as a concept has coincided over the last three years with the reappearance of economic crisis and stagnation on a scale not seen since the 1930s. The degrowth concept therefore forces us to confront the questions: Is degrowth feasible in a capitalist grow-or-die society—and if not, what does this say about the transition to a new society?
January 1, 2011
In 1913 Lenin identified three intellectual sources of Marxism: German philosophy, English political economy, and French utopian socialism—each in turn created in the social conditions of their societies. But the process did not end there. Marxism continues to grow and to learn from the most advanced, liberating ideas of each period. (It is also influenced in negative ways, narrowing its horizons and getting dragged along by fashion in times of defeat). Here, I want to identify four contemporary sources of enrichment of Marxism: ecology, feminism, national/racial struggles, and pacifism. It is important to recognize them as sources of ideas, not only as allies in political struggles. Their interaction with Marxism is, of course, different from the pre-Marxist sources. They come to Marxism from the outside, but from an outside already influenced in part by Marxism, and they are both welcomed and resisted.
January 1, 2011
Richard Heinberg, Blackout: Coal, Climate and the Last Energy Crisis (Gabriola Island, BC: New Society Publishers, 2009), 208 pages, $18.95, paperback.
Coal today lies at the very center of the world predicament over the future of energy and the climate. An indication of this can be found in the November 18, 2010, issue (vol. 468) of the leading scientific journal Nature, which includes an article by Richard Heinberg and David Fridley entitled "The End of Cheap Coal." The article opens with the startling words: "World energy policy is gripped by a fallacy—the idea that coal is destined to stay cheap for decades to come." What follows is a short, dramatic discussion of problems (geological, economic, and environmental) constraining future coal production and consumption. Heinberg and Fridley's argument here has been developed more extensively in Heinberg's recent book Blackout: Coal, Climate, and the Last Energy Crisis, which provides us with yet another indication of the momentous challenge and burden of our historical time.
