Rimbaud somewhere speaks of watching the skies as a criminal avec son idee. And not only the criminal partakes of this attitude – even the Dos Passos intellectual, the business promoter, the political career man. These in a sense – or at least, I sense – these have almost become our representative heroes. No longer do they rebel against society, exile themselves, romantically disdain its ways for the ways of art. Art has dropped from its pedestal, the hero moves about in society as a shadow, not menacingly or aggressively, but coolly collecting his profits and faking respectability with varying degrees of consciousness
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.
That doesn’t mean utopia is irrelevant to the problem of climate change. On the contrary. The dystopian consequences of current trends clearly invite a utopian response. But it needs to be of a different nature from the various forms of technological utopianism that are currently circulating.
It starts with a critique of the discourses, activities, and institutions that together, within the Capitalocene, have led to concentrations of carbon dioxide in the atmosphere that have reached (and, by some accounts, will soon surpass) the ceiling with regards to acceptable climate risk. What I’m referring to are theories that have normalized and naturalized the current set of economic and social structures based on private property, individual decision-making in markets, and class appropriation and distribution of the surplus; activities that have accelerated changes in the Earth system, such as greenhouse gas levels, ocean acidification, deforestation, and biodiversity deterioration; and institutions, such as private corporations and commercial control over land and water sources, that have had the effect of increasing surface ocean acidity, expanding fertilizer production and application, and converted forests, wetlands, and other vegetation types into agricultural land.
Such a ruthless criticism brings together ideas and activists focused on the consequences of a specific way of organizing economic and social life with respect to the global climate as well as the situations of the vast majority of people who are forced to have the freedom to try to eke out a living and maintain themselves and their communities under present circumstances.
Broadening participation in that critique, instead of directing hope toward a technological miracle, serves to create both a shared understanding of the problem and the political basis for real solution: a radically transformed economic and social landscape.
“It is our knowledge — the things we are sure of — that makes the world go wrong and keeps us from seeing and learning,” Lincoln Steffens wrote
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.