The Awakening (part 3 of 5): In with the New

Alternative Approaches of the New Paradigm

Now into the second decade of the twenty-first century, we face global crises at all levels - environmental, social, economic, political, and spiritual. And while these crises are still being treated as separate concerns in policy and activism, we are now coming to recognize that they are actually the interrelated dimensions of one single crisis; that is, the crisis of a dying paradigm out of touch with our evolving global reality. As we shed the principles and values of the formerly predominant world view, we abandon an ethos founded on materialism, objectivity, individualism, rationality, competition, linear and fragmented patterns of organization, intellectuality, scientific thought and social mechanization toward cultural uniformity (what Vandana Shiva refers to as “mono-culture of the mind”)[1]. Illustrative of this ethos is the principle of linear rational logic – if A is true, non-A is false – which has come to determine a uni-visional approach to social, human and economic development whereby civilization is organized into systems of uniformity with the same objectives (A), assuming that aberration from the established norm (not A) is incorrect[2]. We see this manifest in the homogenization of education, medicine, media, political systems, industrialization, and culture, where the dominant practices developed in the North have been exported through historic processes of colonization and present-day neocolonialism. As these systems create their own cyclical crises and eventual demise, there is no space to overcome them through the practices and principles of the disintegrating paradigm and its uni-visional logic.

To replace the old, new perspectives and changing relationships of the integral or holistic world view are coming to define the emerging paradigm, embracing a very different understanding of reality based on interconnection and collectivity, creating an ethos of symbiotic relationships, mutual learning, systems thinking, the network as the principal pattern of organization, a blending of science and spirituality around a unifying perspective of oneness[3], re-humanization of people as dynamic and diverse social-emotional beings, and an acceptance of the unpredictability of a constantly changing and subjective reality[4] .  As a new lens of perceiving the world and universe, the emerging paradigm affects all disciplines in a number of varied, yet interconnected ways. First and foremost, it entails a distinct recognition that we cannot rely on the systems of the old paradigm to fix the problems they have created[5]; instead, a radical overhaul is needed since “every part of life is contaminated”[6]. In other words, overcoming today’s many crises is not a matter of applying technical adjustments within existing structures, but rather of systemic change by shifting into the new world view, where innovative strategies have space to address our shared challenges. As piecemeal interventions prove insufficient, alternative approaches are taking shape, reflecting the principles and values of the new paradigm. The following is an expose of some of the approaches of the new paradigm.

Economics as if People and the Environment Mattered

According to Fritjof Capra, author of The Hidden Connections: A Science for Sustainable Living: “The great challenge of the twenty-first century will be to change the value system underlying the global economy so as to make it compatible with the demands of human dignity and ecological sustainability.”[7] This assertion finds resonance within the new paradigm’s understanding of the interrelationships between all living systems, whereby human practices are enmeshed with the patterns and flows of the natural world[8]. Similarly, new ecologically sound economic principles recognize the dire need to re-envision the relationships between economics, people and the environment to ensure the survival of humanity and the planet. This requires an overhaul of how we view our current economic system, transforming the perception that nature and humans are subservient instruments of the economy in the service of the global capitalist framework, and instead rightly repositioning the economy within the all-encompassing biosphere in the service of humanity and the Earth on which all life depends. This understanding has informed an array of practices based on a re-valuing of the laws of nature and the re-humanization of people toward an economics of human dignity and sustainability.

While a world without economic growth may still be politically unthinkable at the international level given the entrenched power of elite interests who profit from a continuous reliance on growth, the physical impossibility of sustaining limitless growth beyond the short-term is indisputable given our finite natural environment[9]. As our global society acknowledges the limits to growth, a new ecological economics is emerging to counter the destructive practices of our current economic system. The main principles of an ecological economics for the new paradigm include overcoming skepticism that environmental strategies are extraneous to economics or inherently ‘uneconomic’[10]; deep ecology, or the recognition that nature is our living partner in the systemically related everything[11]; and eco-design through eco-effectiveness to learn from natural processes of symbiosis to not only redesign technologies and transform production cycles toward zero waste and local self-sufficiency, but also to use ‘waste’ as part of the production process to yield even more useful byproducts for society.[12] [13]

Tangible practices related to these principles include permaculture and ecological clusters (see image below) for zero-waste production and organic farming, local organization to support sustainable community projects, bottom-up approaches to learn from indigenous and local knowledge, and bio-mimicry – learning sustainable practices based on nature’s own symbiotic relationships (e.g. bacteria to purify water; animals to eat insects instead of pesticides, etc.). The global network of Zero Emissions Research and Initiatives and the related field of Blue Economy have been instrumental in designing and informing these and other practices of sustainability for communities and businesses. Similarly, the Earth Charter and the Natural Step Framework act as a guide for sustainable strategies currently being created and implemented in communities seeking solutions to today’s challenges.

In the wider framework, economic principles and policy approaches have been designed for a socially and environmentally responsible political economy, founded on the concepts of de-growth (a voluntary reduction of the size of the economic system through lower production and consumption seeking social justice, wellbeing and ecological sustainability[14]) and the steady-state economy (“constant stocks of people and artifacts, maintained at some desired, sufficient levels by… the lowest feasible flows of matter and energy from the first stage of production to the last stage of consumption”[15]), as mentioned briefly in the previous post. These movements seek to replace the destructive and de-humanizing effects of global dependence on economic growth by promoting minimal consumption and maximum wellbeing through local production, work-sharing to find an optimum balance between work time and leisure time for pursuing interests and hobbies, expanding local commons and transitioning to smaller-scale and not-for-profit enterprises like worker cooperatives[16].

These practices would be made possible through economic and monetary localization, introducing local currency to promote local consumption and abandoning a usury-based monetary system through low- or zero-interest loans issued by local public banks and credit unions; they would be incentivized based on a taxation-and-rewards system where social and environmental costs are internalized and accounted for in full to end the opposition between economy and ecology – re-pricing goods and services through full-cost accounting and taxing pollution, private land ownership, speculation, exorbitant incomes, luxury consumer goods and natural resource use while giving rewards for environmental conservation[17]. Here, the economics of the new paradigm focuses on the collective common good, restoring ‘the commons’ as non-rival and non-excludable[18], to be used by and for the people of a given community or society to serve the interests and needs of all. Charles Eisenstein takes it a step further, proposing the ‘social dividend’ as a universal social welfare scheme to cover basic life needs, which would allow people to work because they want to, not because they have to – in the process, activating individual talents and gifts toward a dignified life of pursuing that which inspires us[19]. In this scenario, people have the space to develop themselves as complete individuals and full members of communities and culture at the same time[20].

Indeed, many of these alternative approaches of the new paradigm will require a process of ‘re-skilling’[21], particularly since modern products have distanced us from knowing how to do things vital to our survival, including growing our own food, making our own clothes, building our own shelter and creating our own sources of energy. This entails a need for re-learning the skills and practices of local production toward self-sufficiency communities, including community gardening and renewable energy production, where information sharing through open-source technology and online skill-sharing will be essential. Finally, the new economics is founded on a fundamental re-valuing of society, forming institutions focused on the creation of social value and emphasizing the use-value significance of natural resources and the currently unpaid ‘core economy’ of household labor, domestic care, and raising children so crucial to maintaining functioning societies[22]. Combining E.F. Schumacher’s still very relevant call for ‘economics as if people mattered’[23] and John Michael Greer’s more recent platform on ‘economics as if survival mattered’[24], the principles, values and practices of the new economics provide realistic and useful alternative approaches for sustainable and flourishing societies of the new paradigm. As we embrace these new alternatives, perhaps society will move closer to experiencing collective “genuine wealth” - living full, robust lives according to the authentic core values of each person[25].

Sociopolitical Organization for Democratic Participation and Cultural Diversity    

The alternative economic approaches considered in the previous section are complemented by new styles of sociopolitical organization to promote social and democratic participation and celebrate diversity as two of the main tenets of the holistic world view. As we have come to learn that in the framework of global capitalism, “the real goal of a well-functioning economic system is to protect the wealth and power of the rich”[26], the current move toward non-capitalist practices of production and consumption requires significant transitions in the traditional systems of power and governance dominant in the world today. While the next installment in this series will address the role of social movements in tipping the scale toward environmental sustainability and people-centered politics, let us first understand the principles and values underlying emerging forms of sociopolitical organization.

The first principle is founded on a strong demand for government to serve people and communities rather than elite interests at odds with the needs and values of the majority and overtly destructive of nature. People are organizing into social movements to demand that their voices be heard and their political concerns be addressed, with heavy resistance to environmentally destructive energy projects and resource extraction, as well as against excessive social inequalities resulting from highly unequal power-and-money relations across the globe. Global institutions like the United Nations, World Trade Organization, World Bank and International Monetary Fund face continued criticism for being unable to respond to the concomitant crises of modernity given the power of entrenched interests guiding global policies favoring rich corporations and their detrimental practices over the demands of people everywhere. As these international institutions grow increasingly discredited, we see a shift toward decentralization and a pluralistic system of regional intergovernmental bodies and international non-governmental organizations playing a greater role in global society. With governance coming to be seen as an instrument to support cooperation, conservation and sharing, there is even greater demand for global institutions with the power to guarantee people-centered politics. Forums for exchange and sharing, such as the World Social Forum, have come to characterize new civil society relationships toward sustainable global solutions outside the traditional intergovernmental framework. A defining characteristic of these exchanges is a celebration of cultural diversity in recognition that we can learn from eachother’s differences and that there is no one right way of doing things given our distinct backgrounds and ways of life. This contrasts markedly with the uniform homogenization of the linear rational logic of the dying paradigm discussed earlier.

As new communities come together at the international level, we are also seeing greater community building at the local level to support socioeconomic localization and neighborliness to overcome shared challenges on a smaller scale. Acting locally, people are coming together to shape social change at the grassroots level, in the process transforming views, values and behaviors, which are beginning to evolve into an embodiment of the principles of the new paradigm: solidarity, collectivity, cooperation and an emphasis on interconnected relationships in harmony with nature. Local empowerment through broader social participation and political engagement at the local level supports greater resilience, efficiency and diversity in creating sustainable practices[27], and according to Matthieu Ricard, author of Happiness: Developing Life’s Most Important Skill, communities with high social involvement, volunteer organizations, spaces for sports and music and quality relationships are happy communities[28]. In responding to crisis, community engagement and people coming together to create new sustainable realities may begin to restore individuals’ sense of wellbeing currently lost in capitalism’s consumer culture.

Finally, the relationships between individuals, communities, societies and governments are also undergoing a process of transition, wherein the balance between freedom and control is being renegotiated, with people recognizing cooperation and collective values and more willing to accept tradeoffs for the benefit of the common good[29]. In this framework, government at all levels is seen as an expression of shared interests and goals, wielding control to guide decisions toward collective needs while still finding space for individual wants.

While we may still be a ways away from these principles coming to define standard practice around the world, it is useful to acknowledge the foundations of the paradigmatic shifts taking shape in hundreds of communities worldwide. In the final post in this series, we will examine a number of projects that embody the principles of the new paradigm, achieving success in new practices of ecological economics and sociopolitical organization for democratic participation and cultural diversity, inspiring hope that utopian ideals are not just words on a page, but rather possible solutions to today’s many challenges. However, as new practices of organization and economics come into being, Graeme Taylor reminds us that the new type of living social system has to evolve on its own; it cannot be invented and then assembled as in the mechanistic processes of the old paradigm; rather, it will always be a surprise, based on trial and error given the previously unknown capabilities of new systems[30].

Let us end with an important question warranting serious attention to be addressed in the next post: if we have all of these new principles and practices at our disposal to develop the systems we desire, why are they not being implemented or even discussed in policy circles and the international community? Of course, the issue here is one of power and political will – if those in positions of power who dictate the norms of our global society do not stand to gain from the implementation of the policies and practices of the new paradigm, will we ever experience the shifts necessary to support the flourishing of humanity in harmony with the Planet? Or is it all just a lost cause; a utopian pipe dream?

The next post will address the issue of power and the strength of the global countermovement. Hint: it’s closer to home than you think…     

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[1] Robert, Anne. “Paradigm Shift: New Perspectives, Changing Relationships”. Lecture delivered at the University for Peace of Costa Rica, January 28, 2013.

[2] Robert, Anne. “Paradigm Shift: New Perspectives, Changing Relationships”. Lecture delivered at the University for Peace of Costa Rica, January 28, 2013.

[3] Keepin, William (2012). “Inner Net of the Heart: The Emerging Worldview of Oneness,” In Maddy Harland and William Keepin (Eds.), The Song of the Earth: A Synthesis of the Scientific and Spiritual World Views, pp.2-17. UK: Permanent Publications.

[4] Robert, Anne. “Paradigm Shift: New Perspectives, Changing Relationships”. Lecture delivered at the University for Peace of Costa Rica, January 28, 2013.

[5] For example, see: Lindner, Evelin (2012). A Dignity Economy: Creating an Economy that Serves Human Dignity and Preserves Our Planet. Lake Oswego: World Dignity Press; Taylor, Graeme (2008). Evolution’s Edge: The Coming Collapse and Transformation of Our World. British Colombia: New Society Publishers; Greer, John Michael (2011). The Wealth of Nature: Economics as if Survival Mattered. British Colombia: New Society Publishers; McDonough, W. and Braungart, M. (2002). Cradle to Cradle: Remaking the way we make things. North Point Press; Grignon, Paul. Money as Debt. May 9, 2012. http://www.youtube.com/watch?v=0K5_JE_gOys; 

[6] Lindner, Evelin (2012). A Dignity Economy: Creating an Economy that Serves Human Dignity and Preserves Our Planet. Lake Oswego: World Dignity Press.

[7] Capra, Fritoj (2002). The Hidden Connections: A Science for Sustainable Living. New York: Doubleday. p.262.

[8] Capra, Fritoj (2002). The Hidden Connections: A Science for Sustainable Living. New York: Doubleday.

[9] Daly, Herman E. (2007). Ecological Economics and Sustainable Development: Selected Essays of Herman Daly. UK: Edward Elgar Publishing.

[10] McDonough, W. and Braungart, M. (2002). Cradle to Cradle: Remaking the way we make things. North Point Press.

[11] Robert, Anne. “Paradigm Shift: New Perspectives, Changing Relationships”. Lecture delivered at the University for Peace of Costa Rica, January 28, 2013.

[12] Capra, Fritoj (2002). The Hidden Connections: A Science for Sustainable Living. New York: Doubleday.

[13] McDonough, W. and Braungart, M. (2002). Cradle to Cradle: Remaking the way we make things. North Point Press.

[14] François Schneider (2010). Degrowth of Production and Consumption Capacities for social justice, well­being and ecological sustainability. Second Conference on Economic Degrowth for Ecological Sustainability and Social Equity. Barcelona, March 2010. Available at: http://www.barcelona.degrowth.org/fileadmin/content/documents/Proceedings/Schneider.pdf

[15] Daly, Herman (1991). Steady-State Economics, 2nd edition. Island Press, Washington, DC. p.17

[16] For insightful reading on the de-growth movement, see: François Schneider (2010). Degrowth of Production and Consumption Capacities for social justice, well­being and ecological sustainability. Second Conference on Economic Degrowth for Ecological Sustainability and Social Equity. Barcelona, March 2010. Available at: http://www.barcelona.degrowth.org/fileadmin/content/documents/Proceedings/Schneider.pdf

[17] Eisenstein, Charles (2011). Sacred Economics: Money, Gift and Society in the Age of Transition. Berkeley, California: Evolver Editions.

[18] Spratt, A., & Simms, S. et al. (2010). The Great Transition: A Tale of How it Turned Out Right.

[19] Eisenstein, Charles (2011). Sacred Economics: Money, Gift and Society in the Age of Transition. Berkeley, California: Evolver Editions.

[20] Taylor, Graeme (2008). Evolution’s Edge: The Coming Collapse and Transformation of Our World. British Colombia: New Society Publishers

[21] Spratt, A., & Simms, S. et al. (2010). The Great Transition: A Tale of How it Turned Out Right.

[22] Spratt, A., & Simms, S. et al. (2010). The Great Transition: A Tale of How it Turned Out Right.

[23] Schumacher, E.F. (1993). Small is Beautiful: A Study of Economics as if People Mattered. Vintage Publishers.

[24] Greer, John Michael (2011). The Wealth of Nature: Economics as if Survival Mattered. British Colombia: New Society Publishers

[25] Anielski, Mark. (2007). The Economics of Happiness. Canada: New Society Publishers.

[26] Smith, Philip & Max-Neef, Manfred. Economics Unmasked: From Power and Greed to Compassion and the Common Good.

[27] Spratt, A., & Simms, S. et al. (2010). The Great Transition: A Tale of How it Turned Out Right.

[28] Ricard, Matthieu (2003). Happiness: A Guide to Developing Life´s Most Important Skill. Paris: NiL Editions.

[29] Spratt, A., & Simms, S. et al. (2010). The Great Transition: A Tale of How it Turned Out Right.

[30] Taylor, Graeme (2008). Evolution’s Edge: The Coming Collapse and Transformation of Our World. British Colombia: New Society Publishers