‘This is not a book about the future but about a present that goes unacknowledged’, Aaron Bastani writes in Fully Automated Luxury Communism. Bastani does not set out to describe what an ideal communist society would look like. Instead, he spends the bulk of his book making the argument that capitalism is unable to cope with a set of problems that will eventually lead to its destruction and implores us instead to create a better economic model built around the creation and distribution of abundance.
I’ve just published a book, called ‘A film-philosophy of ecology and enlightenment’. (You can read the early part of it for free here
…Don’t attempt to buy it unless you are independently wealthy — it’s madly expensive. Wait for the paperback next year — or, much better idea, order it for/through your library, now.)
Climate-nemesis is near-certain. But “near-certain” is not yet “inevitable”. On the contrary, it is still uncertain. By making it sound inevitable, we run the risk of fomenting inaction at the worst possible time. We need to prepare for what is near-certain. But if we give up trying to stop it then it will become inevitable. We need to try to stop it: roll on the eXtinction Rebellion.
A few years ago, I lost a very close friend. His name was Matt. I found this loss an appalling and bewildering experience, in part because I’d never lost anyone as close. I’d lost my grandparents, but they were all very old when they went; whereas Matt was 12 years younger than me. There is a difference between someone going ‘when their time has come’ and someone being untimely ripped away from one. Furthermore, Matt was exceptionally full of energy and life.
“The way you use the word “God” does not show who you mean, but what you mean”. — Ludwig Wittgenstein.
Religion is and always has been much more and much other than just g/God, and certainly than the God of the Abrahamic religions. It is an awesome mistake to tie religion closely only to God, let alone to God as a lone super-person. As the philosopher Wittgenstein once, wonderfully, put it: It is very important that we talk of God’s eye, but not of God’s eyebrows — or eyelashes.
For those tens of millions of us who have been watching the extraordinary
‘Blue Planet II’, the final programme in the series (which looked at the human-caused threats facing the seas) may have come as both a wake-up call and a disappointment. Disappointment, at what we’ve done to this beautiful planet. And perhaps also, disappointment that the BBC didn’t look deeply enough into why these harms have happened.
What emerges when we reflect more profoundly in this way?
‘Have you ever heard of the madman who on a bright morning lighted a lantern and ran to the market-place calling out unceasingly: “I seek the living Earth! I seek our planet, with all its riches of life. I seek Gaia!” — As there were many people standing about who did not believe in Gaia, he caused a great deal of amusement. Why! is Gaia lost? said one. Has Gaia strayed away like a child? said another. Or does She keep Herself hidden? Is She afraid of us? Has She taken a space-voyage? — the people cried out laughingly, all in a hubbub.
The Effective Altruism (EA) movement has garnered a lot of attention over the last year.
And it got a huge boost with the Zuckerbergs' announcement that they would donate 99% of their Facebook shares to charity.
The EA movement is now the world's largest and most influential organised philanthropy network. So why does it have so little to say about the refugee crisis - surely one of the major humanitarian issues of our time?
We live at a point in history at which the demand for individual freedom has never been stronger — or more potentially dangerous. For this demand — the product of good things, such as the refusal to submit to arbitrary tyranny characteristic of ‘the Enlightenment’, and of bad things, such as the rise of consumerism at the expense of solidarity and sociability — threatens to make it impossible to organise a sane, collective democratic response to the immense challenges now facing us as peoples and as a species. ”How dare you interfere with my ‘right’ to burn coal / to drive / to fly; how dare you interfere with my business’s ‘right’ to pollute?” The form of such sentiments would have seemed plain bizarre, almost everywhere in the world, until a few centuries ago; and to uncaptive minds (and un-neo-liberalised societies) still does. But it is a sentiment that can seem close to ‘common sense’ in more and more of the world: even though it threatens to cut off at the knees action to prevent existential threats to our collective survival, let alone our flourishing.