1. Circular economy (Stahel and Reday-Mulvey, 1977/1981).
2. Deglobalization (Bello 2008).
3. Degrowth (Lefèvre 2004).
4. Doughnut economics (Raworth 2017) despite its focus on the heavily critiqued planetary boundaries framework https://www.taylorfrancis.com/chapters/edit/10.4324/9781003017653-16/planetary-boundaries-ilan-kelman
5. Essential exponential (Bartlett 2004).
6. Gift economy (Malinowski, 1922 noting the extensive, subsequent critiques and discussions of this work - perhaps a more useful foundation for the gift economy would be Perroux, 1960?).
7. Overshoot / Homo colossus (Catton, Jr. 1982).
8. Purpose economy (Hurst, 2014).
9. Steady state economy (Daly 1977).
10. Wellbeing economies (Dalziel et al., 2018; Visser 2018).1. Mastodon https://mastodon.green/@ilankelman
2. Twitter @ILANKELMAN https://twitter.com/ilankelman
3. Instagram @ILANKELMAN https://www.instagram.com/ilankelman
4. LinkedIn https://uk.linkedin.com/in/ilankelman
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is communism, either essentially or in its specific realizations,
an alternative to economic growth ?? . . .
cheers,
craig
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Ah, but if we begin with plain, unadorned, socialism, do come to a different place?
Go to Durkheim, et al.
Is society the cumulative expression of individualism (as we Americans would have it)?
Or are all individuals expressions of their originating society?
What makes us, us? I? Or we?
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John de Graaf
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there are ways to have “social production controlled by social foresight”
without communism . . .
and there are ways to have “communism” that include economic growth . . .
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Building on Ricardo’s post, the original question and this whole conversation have assumed two things that seem to me to not be possible: (1) That we can develop the new economy we need apart for reimagining the rest of the society/culture that we live in. This assumes that modern economics works at least to this extent: we can think and act in silos with lots of externalities that we can safely ignore. Surely the whole point of learning to see, understand and respond to complex living systems as complex living systems is to realize that, at root, what we in MTI cultures take as sound economic thinking is simply foolish mush of the muddle–headed. (2) The wider erroneous assumption that we seem to be making is that we can use the very ways of seeing, experiencing and responding to reality – our MTI ways – that got us into trouble, to get us out. No serious thought has been given to the notion that Einstein’s quip about NOT being able to use the same ways/levels of thinking that cause the troubling condition actually applies to us as MTI persons in MTI cultures.
See the attached paper on “Where are we in history?” In it I suggest we have far, far wider and deeper work to do than we now understand.
Ruben
Ruben F.W. Nelson
Executive Director
Foresight Canada
Courageous Leadership for Transforming Change
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What Ruben said!
Bill
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Tom -
I think you underestimate Ruben and what he is saying.
His point is that MTI culture, like all cultures, reflects a deeply-embedded yet socially-constructed set of beliefs, values, norms, expectations and behaviours. Once entrenched such a worldview is entirely self-referencing -- confronted with a problem, it seeks solutions from within the same set of beliefs, values, norms and expectations that created the crisis.
MTI societies are founded on human exceptionalism which includes the notions that H. sapiens is not bound by the same natural laws and limitations as other species and that human ingenuity (i.e., technology) can overcome any natural barrier, e.g., find near-perfect substitutes for the products of nature. Hence we are unconstrained by ecological limits. Grow baby grow!
So, if fossil fuels (FF)are a problem then more, and more sophisticated technologies (the electrification of everything), is the solution (to sustaining the status quo). Unfortunately, the evidence is accumulating that the so-called green energy transition is likely to be even more ecologically damaging than continued FF use -- so far, it is even FF dependent. And this is only one example of how, through self-reference, we are digging our ecological pit-trap even deeper.
This is no trivial issue. As I wrote about it elsewhere:
"Neurobiologists and cognitive scientists are
Neuroscientists like Wexler (and philosophers like Ruben) argue that entrenched worldview, narratives, paradigms etc., can be changed but not as an instantaneous 'epiphany' or alternative that 'suddenly materializes'. We are not taking about an 'ah, so' moment. Success requires acknowledgement that there is a problem, understanding of its elements, and a lot of hard work to create an alternative worldview/narrative that (in this case) conforms to biophysical and social reality.
I think Ruben understands profoundly that MTI culture will fail unless we/it goes through the necessary cognitive transition and consciously recreates itself.
I'm not hopeful that this can/will occur, but I believe he is correct.
Bill
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Martin Calisto Friant
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Martin,
Thank you.
It is vitally important to know that many folks, especially those who have been colonized by MTI cultures are now rejecting the MTI model of the future as their future. While many (most?) of them have been touched by MTI cultures, they were not formed in and by MTI cultures. In this they have a great advantage over those of us who were born into and formed by MTI cultures. For us it is not enough to realize that our formation resulted in malformation, at least as far as becoming persons and cultures fit to live with goes. We who are MTI persons and cultures must learn to transcend our own formation. As I have come to understand this task, it work we have hardly begun to cotton on to. It is work we know precious little about. Most of our talk of transformed futures speaks more to our hunger for new futures, not our capacity to live into them. This is not surprising given that we are in a truly unique historic position. No people in history before us have faced the need to transcend their formation at every level of depth or die. So there is no extant literature we can turn to and just “become like them.”
I fear we are in deeper and quite different trouble than we think we are. The fact that overwhelmingly we think we can use the best of MTI culture to deal with the depths of MTI culture is a clue that we are still largely clueless about the situation we are in. That is why I use Wittgenstein’s metaphor of being a fly in a fly-bottle. The fly knows it is trapped, but we know it has no chance of surviving the experience because it cannot learn at depth on the spot. To date, neither can we. Sadly, we are not even much interested in learning at the depths required if we are to develop to the point we can survive the end of the MTI form of civilization.
Or so it seems to me.
Ruben
Ruben F.W. Nelson
Executive Director
Foresight Canada
Courageous Leadership for Transforming Change
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