A disastrous scenario could be that of an unrecognisable Earth, less habitable overall, with hundreds of millions of refugees ruined and forced to leave their homes, whole sub-continents left to the chaos of civil wars and the extraction of resources, and ultra-militarised world powers. These authoritarian regimes would fight each other for the control of Earth’s resources, and would internally reign a dictatorship in the name of the ecological emergency and the exclusion of destitute foreigners hurrying to their doors.
In the name of climate emergency and in the face of a rapid degradation of Earth’s habitability, these regimes will abolish the moral and social boundaries: we will be offered servitude and submission in exchange for survival. The control of our personal data will guide our behaviours. This totalitarian order will present itself as an ecologist and will ration the use of resources, but will maintain enormous inequalities between a general population with diminished life and an elite that will continue to over-consume.
This is the scenario of a capitalism partially de-globalised, and re-structured in dictatorial blocks, in which the militarised state and the economic power would become one. Fully privatised ecological service markets, climate geoengineering, military and extractivist space conquest or trans-humanism would be the “solutions” proposed by these regimes to the problems of the planet. This scenario sends chills up the spine. Yet we are already experiencing these premises, in China, the United States, Russia, Europe or Brazil.
Only a massive mobilisation of civil societies and victims of climate change already facing the damage of existing “globalisation”, only an ethical and political insurrection against all attacks against the living and human dignity itself, only an archipelago of revolutionary changes towards well-being and self-reliant societies can thwart this scenario of ecofascist capitalism.
Even today, Chinese laborers “finish” smartphones by wiping off any fingerprints with a highly toxic solvent proven to shorten the workers’ lives. That’s how valuable it is for consumers to believe their devices have been assembled by magic rather than by the fingers of underpaid and poisoned children. Creating the illusion of no human involvement actually costs more human lives.
Of course, the mass production of goods requires mass marketing. While people once bought products from the people who made them, mass production separates the consumer from the producer and replaces this human relationship with the brand. So, where people used to purchase oats from the human miller down the block, now consumers are supposed to go to the store and buy a box shipped from a thousand miles away.
The notion of the inexistence of man, that we are mere simulacrum of an alien mind, that our lives are but the tributary flow of a malevolent thought would in the tradition of religious iconoclasts be a foolish rebirth of ancient gnostic thought as if the world were the dramatic stage of some elder monstrosity, a demiurgic entity full of blind urges whose creation is a catastrophe – a kenosis, a vastation of immanent oblivion. But this would be wrong, a false estimation of ET’s work. No. He was no latter day Gnostic. His thought is closer to an alien incursion from the future, an artificial thought from some machinic world neither transcendent or parallel to our own, but rather our own world and thought known through an unknowing and non-knowledge, an immanent exploration of the Great Outdoors of our own forgotten reality. For it is us who are the fakes, the lost ones wandering in the maze of an illusory order of our own making. Long ago we built up and constructed this false order to hide from ourselves the very monstrosity of our own hideous life. We are the ones who created this counter-world, a utopia of pain and endless labyrinth of death based on our disgusting need to survive.
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.
Capitalism as we know it is over. So suggests a new report commissioned by a group of scientists appointed by the UN secretary general. The main reason? We’re transitioning rapidly to a radically different global economy, due to our increasingly unsustainable exploitation of the planet’s environmental resources and the shift to less efficient energy sources.
Climate change and species extinctions are accelerating even as societies are experiencing rising inequality, unemployment, slow economic growth, rising debt levels, and impotent governments. Contrary to the way policymakers usually think about these problems these are not really separate crises at all.
These crises are part of the same fundamental transition. The new era is characterised by inefficient fossil fuel production and escalating costs of climate change. Conventional capitalist economic thinking can no longer explain, predict or solve the workings of the global economy in this new age.