March 1, 2007
Our friends Leo Panitch and Colin Leys, editors of the Socialist Register, have recently published Coming to Terms with Nature: Socialist Register, 2007 (Monthly Review Press, 2006), which includes contributions by a distinguished group of analysts addressing crucial environmental issues—dealing with everything from "fossil capitalism" to eco-localism
February 1, 2007
I would like to begin my analysis of what I am calling here "the ecology of destruction" by referring to Gillo Pontecorvo's 1969 film Burn!. Pontecorvo's epic film can be seen as a political and ecological allegory intended for our time. It is set in the early nineteenth century on an imaginary Caribbean island called "Burn." Burn is a Portuguese slave colony with a sugar production monoculture dependent on the export of sugar as a cash crop to the world economy. In the opening scene we are informed that the island got its name from the fact that the only way that the original Portuguese colonizers were able to vanquish the indigenous population was by setting fire to the entire island and killing everyone on it, after which slaves were imported from Africa to cut the newly planted sugar cane.
January 1, 2007
In late November 2006 John Bellamy Foster traveled to Brazil where he delivered addresses on the global ecological devastation of capitalism, and the need for worldwide ecosocialist resistance, at two universities in the state of Santa Catarina: the Regional University of Blumenau and the Federal University of Santa Catarina in Florianópolis. These talks were part of the third annual Bolivarian Days Conference organized by the Institute of Latin American Studies in Brazil. The theme this year was "Social Theory and Eurocentrism in Latin America: The Insurgency of Critical Thought." The conference provided ample evidence of the vitality of socialist and anti-imperialist critiques both in Brazil and in Latin America as a whole in what is clearly a new era of revolt
January 1, 2007
Paul Burkett's new book, Marxism and Ecological Economics, offers in an outstanding manner evidence of the treasures in Marx's "Critique of Political Economy" and of the riches of Marxist theory accumulated in more than a hundred years of theoretical reasoning. It is an attempt to bring Marx into the new economic subdiscipline of ecological economics…, and at the same time to reexamine Marxist theory from the perspective of ecological economics.… Burkett's book aims at correcting…widespread, if not altogether dominant interpretations, which are fundamentally flawed—in both their theoretical understandings of Marxism and their attempts to reduce its influence to certain failed historical experiments.
October 1, 2005
My subject—organizing ecological revolution—has as its initial premise that we are in the midst of a global environmental crisis of such enormity that the web of life of the entire planet is threatened and with it the future of civilization.
October 1, 2005
In developed capitalist countries, debates over the economics of socialism have mostly concentrated on questions of information, incentives, and efficiency in resource allocation. This focus on "socialist calculation" reflects the mainly academic context of these discussions. By contrast, for anti-capitalist movements and post-revolutionary regimes on the capitalist periphery, socialism as a form of human development has been a prime concern. A notable example is Ernesto "Che" Guevara's work on "Man and Socialism in Cuba," which rebutted the argument that "the period of building socialism...is characterized by the extinction of the individual for the sake of the state." For Che, socialist revolution is a process in which "large numbers of people are developing themselves," and "the material possibilities of the integral development of each and every one of its members make the task ever more fruitful."
May 1, 2005
Richard Levins wrote in these pages (July-August 1986) that an appreciation of history and science is necessary to understand the world, challenge bourgeois ideological monopoly, and transcend religious obscurantism. Knowledge of science and history is needed in order not only to comprehend how the world came to be, but also to understand how the world can be changed. Marx and Engels remained committed students of the natural sciences throughout their lives, filling notebooks with detailed comments, quotes, and analyses of the scientific work of their time. Marx, through his studies of Greek natural philosophy-in particular Epicurus-and the development of the natural sciences, arrived at a materialist conception of nature to which his materialist conception of history was organically and inextricably linked. Marx and Engels, however, rejected mechanical materialism and reductionism, insisting on the necessity of a dialectical analysis of the world. Engels's Dialectics of Nature serves as an early, unfinished attempt to push this project forward. A materialist dialectic recognizes that humans and nature exist in a coevolutionary relationship. Human beings are conditioned by their historical, structural environment; yet they are also able to affect that environment and their own relationship to it through conscious human intervention
March 1, 2005
My wife Karen and I were on the road, traveling around the United States, for 150 days. We left Portland, Oregon on April 30, 2004, and over the next five months, we drove about 9,000 miles, through sixteen states. We visited thirteen national parks, seven national monuments, and towns large and small. We walked on streets and hiked on trails; we talked to people; we read local newspapers and watched local television stations; we shopped in local markets; and we observed as much as we could the economics, politics, and ecology in the places we stayed. What follows are some of my impressions
January 1, 2003
The first Earth Summit in Rio de Janeiro, Brazil in 1992 generated hopes that the world would at long last address its global ecological problems and introduce a process of sustainable development. Now, with a second summit being held ten years later in Johannesburg, that dream has to a large extent faded. Even the principal supporters of this process have made it clear that they do not expect much to be achieved as a result of the Johannesburg summit, which is likely to go down in history as an absolute failure. We need to ask ourselves why.
September 1, 2002
History has provided us with numerous examples of economic stagnation and breakdown, as well as environmental degradation caused by human activity, even before capitalism existed. But capitalism’s central characteristic—the incessant drive to invest and accumulate wealth—gives birth to never-ending economic and environmental crises
