What they found was that the mice with very specific defects of mitochondrial energy production experienced profound deleterious effects from the level of the cell all the way through to the entire organism. Their organs, their axes, and the entire mouse failed to adapt to the insult of restraint stress if the right defect in energy production was introduced. Some were more deleterious than others, but the overall point stands: if you can’t produce energy under stress, whether it’s psychological or physical materialist in its nature, you fail to adapt down to the level of your lived biology.
In my speculations, though this hasn’t been shown to be the case in humans yet, there is no reason to suspect that our own responses to psychological stress aren’t mitigated in the same or similar ways, and modern life in bureaucratic, systematic civilizations is one long constant stressor of domination that strips people of their autonomy. I think on a near societal scale we are experiencing learned helplessness from chronic psychological stress, and the people who have successfully evaded state control to self-determine their circumstances not only have a desire to do so, they also have real, material, physiological advantages, if the story I’ve woven together makes sense.
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.
Watch as Silicon Valley replaces everything with robots. New fundamentalist deathcults make ISIS look like child’s play. The authorities release a geolocation app to real-time snitch on immigrants and political dissent while metafascists crowdfund the next concentration camps. Government services fail. Politicians turn to more draconian measures and the left continues to bark without teeth. Meanwhile glaciers melt, wildfires rage, Hurricane Whatever drowns another city. Ancient plagues reemerge from thawing permafrost. Endless work as the rich benefit from ruin. Finally, knowing we did nothing, we perish, sharing our tomb with all life on the planet.
Everything that has done so much to connect us has simultaneously isolated us. We are so busy being distracted that we are forgetting to tend to ourselves, which is consequently making us feel more and more alone.
Interestingly, the main culprit isn’t our obsession with any particular worldly stimulation. It’s the fear of nothingness — our addiction to a state of not-being-bored. We have an instinctive aversion to simply being.
Without realizing the value of solitude, we are overlooking the fact that, once the fear of boredom is faced, it can actually provide its own stimulation. And the only way to face it is to make time, whether every day or every week, to just sit — with our thoughts, our feelings, with a moment of stillness.
The oldest philosophical wisdom in the world has one piece of advice for us: know yourself. And there is a good reason why that is.
Without knowing ourselves, it’s almost impossible to find a healthy way to interact with the world around us. Without taking time to figure it out, we don’t have a foundation to built the rest of our lives on.
The VRU’s strategy is described as a “public health” approach to preventing violence. This refers to a whole school of thought that suggests that beyond the obvious health problems that result from violence – the psychological trauma and physical injuries – the violent behaviour itself is an epidemic that spreads from person to person.
One of the primary indicators that someone will carry out an act of violence is first being the victim of one. The idea that violence spreads between people, reproducing itself and shifting group norms, explains why one locality might see more stabbings or shootings than another area with many of the same social problems.
“Despite the fact that violence has always been present, the world does not have to accept it as an inevitable part of the human condition,” says the WHO guidance on violence prevention.