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Trading away our future?

Trading away our future?

Early trade was about ecological adaptation, transporting essential food or other essential goods to a places where they were lacking. Very little in present international trade is based on that. Instead, trade in itself creates shortages. Today, Sweden only produces half the beef it consumes. This is not because there is no land or resources available in Sweden. On the contrary, the country has let a million hectares of meadows revert to forest and a lot of arable land is idle – or grazed by horses that people keep for a hobby. International trade can be a safety valve for food shocks by moving food from one part of the world to the other. Yet it has dramatically reduced each region’s self-sufficiency and made all of us dependent on global supply chains for our daily food. Some of the trade is really difficult to understand or justify. More or less identical products are exported and imported by the same countries. As the ecological economist Herman Daly points out: “Americans import Danish sugar cookies and Danes imports American sugar cookies. Exchanging recipes would surely be more efficient”.[1]

It is a mistake to conclude that there is a linear process driving farmers into increased levels of commercialization. In times of collapsing markets, natural disasters, unrest or war, self-sufficiency and non-market exchange is bound to play a bigger role. The Roman peri-urban sprawl with agricultural estates, villas, engaged in intensive commercial production went the same way as the Empire. At the fall of Rome the area fell into neglect and finally reverted to extensive pastoralism.[2] The pastoral beauty of this Roman Campagna inspired the painters who flocked into Rome in the 18th and 19th centuries, when it was the most painted landscape in Europe.[3]

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Politics in a full world

Politics in a full world

When Scientific American published Herman Daly’s “Economics in a Full World” in September 2005, few people knew what lay ahead: oil climbing to $147 a barrel, the relentless rise in global temperatures due to greenhouse gas emissions, the food riots of 2008 sparked by rising food prices, the economic crash that followed, and the development of an increasingly yawning gap between the rich and everyone else in subsequent years. For the vast majority of people on the planet, growth effectively stopped in 2008. Their incomes have essentially flatlined or declined.

Daly’s thesis seems more relevant than ever as government policymakers puzzle over lackluster global economic growth despite unprecedented government spending (and debt) and ground-hugging interest rates in the seven years since the crash. Maybe we have reached the point, as Daly would argue, when economic growth is uneconomic, when the costs outweigh the benefits (except, of course, for a very narrow strata of people at the top who get to put the costs on everyone else).

If we are moving toward a low-growth or even no-growth world because growth is becoming much more difficult and problematic, then Daly’s outline of a new economics will need a companion outline: politics in a full world. I have a preliminary candidate for that outline: Bruno Latour’s The Politics of Nature. Daly’s steady-state economics always implied a revolution in governance without being explicit about it.

Latour never mentions Daly and may never have read him. But Latour clearly understands that the natural world–which politics has always held at arm’s length while nevertheless dealing daily with nature’s demands–must now explicitly invite that natural world to the bargaining table.

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Would the Steady-State Economy Be a Miracle?

Would the Steady-State Economy Be a Miracle?

Many people think that advocating a steady-state economy is like wishing for a miracle. I understand their reasoning and take their point—in the present era of growthism it does seem rather like advocating a miracle. But that raises the question: exactly what is a miracle? And how many other miracles are we wishing for these days? Of course science, by definition of its method, rules out the existence of miracles, if by miracle we mean either something not explainable physically in terms of efficient causation, or else overwhelmingly improbable. Consequently, if a miracle did exist science could not see it. Looking for a miracle with science is like looking for darkness in the narrow beam of a flashlight.

Consciousness, reason, and good and evil are undeniably real, yet we have no convincing explanation for them in terms of efficient causation or biophysical evolution. And the origin of first life (as opposed to its subsequent evolution into different forms) also qualifies as a miracle by the above definition. Sir Francis Crick, co-discoverer of DNA, thinks the origin of life on earth is so physically improbable (miraculous) that it must have arrived here from space—”directed panspermia” is the elegant name for this miraculous sidereal ejaculation. Science considers the whole amazing experience of life on earth as just a cosmic accident.

Given that life on earth is, according to science, eventually going to end, why make extraordinary efforts to prolong it, especially if, as the modern intelligentsia assures us, the universe and all life are just temporary accidents? We, as non-miraculous random events, can have no objective idea of what a good life is. Therefore we cannot know how much per capita consumption is sufficient for a good life. Instead of a steady-state economy the default economic rule of scientific materialism seems to be, “more and more (especially for me) while things last.”

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Olduvai IV: Courage
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Olduvai II: Exodus
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