Toby Hemenway, "Redesigning Civilization"

Lykketoft melder sig under fanerne i opgøret med vækstdogmet.

Fra et interview med Lykketoft i gårsdagens udgave af Information:

»Et eksempel: Hvis den kinesiske vækst fortsætter nogenlunde usvækket, vil kineserne sidst i århundredet nå op på samme niveau pr. capita som amerikanerne. Vil de også bruge deres penge som amerikanerne, skal der bl.a. skaffes plads til 900 mio. biler. Det indebærer foruden helt uoverskuelige problemer for miljø, klima og ressourcer at dagens samlede risdyrkningsareal i Kina må inddrages til veje og parkeringspladser.«

»Det er ét blandt hundrede eksempler på, hvorfor det ikke kan lade sig gøre at give alle mennesker på Jorden en levestandard som den, vi efterspørger i dag. Ressourcerne til det findes simpelthen ikke. Det kan man godt prøve at fortrænge yderligere fem eller 10 år, men det bliver problemet ikke lettere at løse af.«

Iceland harnesses volcanic power for export

Empathic Education: The Transformation of Learning in an Interconnected World.

Empathic Education: The Transformation of Learning in an Interconnected World

By Jeremy Rifkin

With the passage of health-care reform, President Obama has turned his attention to reforming education in America. In his State of the Union Message, he called for a significant increase in support for his "Educate to Innovate" campaign, which puts renewed emphasis on science, technology, engineering, and mathematics to ensure "our nation's economic competitiveness." The goal, according to the White House, is to equip every student with the knowledge that he or she needs to become a productive worker in the global economy.

Maybe it's time to ask the question of whether simply becoming economically productive ought to be the primary mission of American education. Shouldn't we place at least equal attention on developing students' innate empathic drives, so that we can prepare the next generation to think and act as part of a global family in a shared biosphere?

The biosphere is the narrow band, from the ocean floor to outer space, where living creatures and the earth's geochemical processes interact to sustain one another. We are learning that the biosphere functions like an indivisible organism. The continuous symbiotic relationships between every living creature and the geochemical processes are what ensure the survival of the planetary organism and life on earth. The issue of what kind of education students should be getting is particularly relevant today, as humanity attempts to cobble together a sustainable global society in time to avert potentially catastrophic climate change.

When we talk about revolutionizing the way our students learn, we must understand the larger context that sets the framework for fundamental changes in our notions about education. Ultimately, our ideas about education flow from our perceptions about reality and our concepts of nature—especially our assumptions about human nature and the meaning of the human journey—which become institutionalized in our educational processes. What we really teach, at any given time, is the consciousness of an era.

For example, at the dawn of the modern market economy and nation-state, Enlightenment philosophers—with some exceptions—saw people as rational, autonomous agents, driven by utilitarian desires and material interests. To bring out those qualities, educators established an educational system along the same lines.

Unfortunately, our system today is still largely mired in those outdated assumptions. The classroom is a microcosm of the factory system, market forces, and nation-state governance. Students have been taught to think of "knowledge as power" and to regard learning as an asset one acquires to advance one's material self-interest. The educational process emphasizes autonomous learning—sharing knowledge is considered cheating—and the mission is to produce efficient and productive workers for the market economy. While those Enlightenment assumptions have provided the intellectual motivation and justification for a vast expansion of wealth for many people, they have also left the earth's ecosystems in shambles, with ominous consequences for our species' future.

Of course, we know that the ideas espoused in the Enlightenment are not set in stone. Great changes in human consciousness occur when new, more-complex energy regimes arise, making possible more-interdependent and complex social arrangements. Coordinating those civilizations requires new, more sophisticated communications systems. When energy regimes converge with communications revolutions, human consciousness is altered.

All forager-hunter societies were oral cultures, steeped in mythological consciousness. The great hydraulic agricultural civilizations were organized around writing and gave rise to theological consciousness. Print technology became the communication medium to organize the myriad activities of the coal- and steam-powered first Industrial Revolution, 200 years ago. Print communication also led to a transformation from theological to ideological consciousness during the Enlightenment. In the 20th century, electronic communications became the command and control mechanism to manage a second industrial revolution, based on the oil economy and the automobile. Electronic communication spawned a new psychological consciousness.

Today we are on the verge of another seismic shift. Distributed information and communication technologies are converging with distributed renewable energies, creating the infrastructure for a third industrial revolution. In the 21st century, hundreds of millions of people will transform their buildings into power plants to harvest renewable energies on-site, store those energies in the form of hydrogen, and share electricity with one other across continental grids that act much like the Internet. The open-source sharing of energy will give rise to collaborative energy spaces, not unlike the collaborative social spaces on the Internet.

The third industrial revolution paves the way for biosphere consciousness. When each of us is responsible for harnessing the earth's renewable energy in the small swath of the biosphere where we dwell, but we also realize that our survival and well-being depend on sharing our energy across continental land masses, we come to see our inseparable ecological relationship to one another and our fellow species.

That new understanding coincides with discoveries in evolutionary biology, neurocognitive science, and child development that reveal that people are biologically predisposed to be empathic—that our core nature is not rational, detached, acquisitive, aggressive, and narcissistic, but affectionate, highly social, cooperative, and interdependent. Homo sapiens is giving way to Homo empathicus. Historians tell us that empathy is the social glue that allows increasingly individualized and diverse populations to forge bonds of solidarity across broader domains so that society can cohere as a whole. To empathize is to civilize.

Empathy has evolved over history. In forager-hunter societies, empathy rarely went beyond tribal blood ties. In the great agricultural age, empathy extended past blood ties to associational ties based on religious identification. Jews began to empathize with fellow Jews as if in an extended family, Christians began empathizing with fellow Christian, Muslims with Muslims, and so on. In the Industrial Age, with the emergence of the modern nation-state, empathy extended once again, this time to people of like-minded national identities. Americans began to empathize with Americans, Germans with Germans, Japanese with Japanese. Today empathy is beginning to stretch beyond national boundaries to biosphere boundaries. We are coming to see the biosphere as our indivisible community, and our fellow creatures as our extended evolutionary family.

The realization that we are an empathic species, that empathy has evolved over history, and that we are as interconnected in the biosphere as we are in the blogosphere, has profound implications for rethinking the mission of education. New teaching models designed to transform education from a competitive contest to a collaborative and empathic learning experience are emerging as schools and colleges try to reach a generation that has grown up on the Internet and is used to interacting in open social networks where information is shared rather than hoarded. The traditional assumption that "knowledge is power," and is used for personal gain, is being subsumed by the notion that knowledge is an expression of the shared responsibilities for the collective well-being of humanity and the planet as a whole.

Classrooms could become laboratories for preparing young people for biosphere consciousness. Students are already becoming aware that the way they live leaves an ecological footprint, affecting the lives of every other human being, our fellow creatures, and the earth we inhabit together. They learn, for example, that the wasteful use of energy in the family automobile or home results in an increase of carbon-dioxide emissions into the atmosphere. The rise in the earth's temperature that follows can lead to less rainfall and more droughts in other parts of the world, adversely affecting food production and putting more of the world's poor at risk of malnutrition and even starvation.

The new sense of biosphere interconnectivity and responsibility goes hand-in-hand with empathy workshops and courses that help students draw global emotional connections in the same way that environmental curricula help them draw global ecological connections. Empathy curricula now exist in 18 states. In many schools, empathy curricula start as early as first grade.

One interesting example is the Roots of Empathy project, begun by a Canadian educator, Mary Gordon, which has been introduced into first through eighth grades across Canada. A mother and her baby visit the classroom once a month for a school year. Students are asked to closely watch their interaction, especially how they communicate and respond to each other. Over the course of the year, the children experience the baby and her mother as unique people with needs and desires for affiliation and affection not unlike their own. They become attuned to reading the baby's feelings and develop an empathic relationship with the baby and the mother. Children come to learn about emotional literacy—which Gordon defines as "the ability to find our humanity in one another."

Putting students into direct emotional contact with the parent-child attachment process and empathic bond creates "citizens of the world—children who are developing empathic ethics and a sense of social responsibility that takes the position that we all share the same lifeboat," Gordon argues. "These are the children who will build a more caring, peaceful and civil society, child by child."

The newly emerging awareness of global ecological and emotional interconnectivity is accompanied by a revolution in the way students learn. The traditional top-down approach to teaching is giving way to a distributed and collaborative educational experience designed to instill a sense of the shared nature of knowledge. Intelligence, in the new way of thinking, is not something one inherits or a resource one accumulates, but, rather, an experience that is shared among people.

Such trends are taking education beyond the confines of the classroom to a global learning environment in cyberspace. The extension of the classroom's central nervous system to embrace the whole of civilization exposes students to their peers in widely different cultures, allowing empathic sensibility to expand and deepen. Education becomes a truly planetary experience.

The global extension of learning environments in cyberspace is being matched by the local extension of learning environments in school neighborhoods. The walls separating classrooms and communities are breaking down. In the past 20 years, American high schools and colleges have introduced service-learning programs into the curriculum—a deeply collaborative learning experience. The exposure to diverse people from various walks of life has spurred an empathic surge among the nation's young people. Studies indicate that many students experience a deep maturing of empathic sensibility by being thrust into unfamiliar environments where they are called upon to reach out and assist others. Such experiences are often life-changing, affecting students' sense of what gives their lives meaning.

Although not yet the norm, more classrooms at the college and secondary-school levels are also being transformed, at least for small periods of time, into distributed-learning environments. It's not uncommon for large class groups to be divided into work groups, which are then given collaborative work assignments. The students later reconvene in plenary sessions where they share their findings, generally in the form of group reports.

Distributed and collaborative education begins with the premise that the combined wisdom of the group, more often than not, is greater than the expertise of any given member, and that by learning together, the group advances its collective knowledge as well as that of each member. The value of distributed and collaborative education first came to light in the 1950s, in research conducted by M.L.J. Abercrombie at the University College London Hospitals. Dr. Abercrombie observed that when medical students worked together in small groups to diagnose patients, they were able to more quickly and accurately assess a patient's medical condition than when they diagnosed alone. The collaborative context allowed students the opportunity to challenge one another's assumptions, build on one another's ideas and insights, and come to a negotiated consensus regarding the patient's situation.

In distributed and collaborative learning environments, the process becomes as important as the product. The old hierarchical model of learning is replaced by network ways of organizing knowledge. Learning becomes less about pounding facts into individual students' brains and more about how to think collaboratively and critically. To be effective, collaborative learning requires mutual respect among all the players involved, a willingness to listen to others' perspectives, being open to criticism and a desire to share knowledge, and being responsible for and accountable to the group as a whole.

Distributed and collaborative learning favors interdisciplinary teaching and multicultural studies. The traditional reductionist approach to the study of phenomena is beginning to give way to the pursuit of "big picture" questions about the nature of reality and the meaning of existence—which require a more interdisciplinary perspective. Cross-disciplinary academic associations, journals, and curricula have proliferated in recent years, reflecting the burgeoning interest in the interconnectedness of knowledge. A younger generation of scholars is crossing traditional academic boundaries to create more-integrated fields of research. Several hundred interdisciplinary fields, like behavioral economics, eco-psychology, social history, eco-philosophy, biomedical ethics, and social entrepreneurship, are shaking up the academy and portending a paradigm shift in the educational process.

Meanwhile, the globalization of education has brought together people from diverse cultures, each with an anthropological point of reference. The result is a plethora of fresh ways of studying phenomena, each conditioned by a different cultural history and narrative. By approaching a study area from the perspectives of a number of academic disciplines and cultural perspectives, students learn to become open-minded and able to view phenomenon from more than one view.

Distributed and collaborative learning, with its emphasis on mindfulness, attunement to others, nonjudgmental interactions, acknowledgment of each person's unique contributions, and recognition of the importance of deep participation, can't help but foster critical thinking skills and greater empathic engagement. In that sense, collaborative learning transforms the classroom into a laboratory for empathic expression, which, in turn, enriches the educational process.

If our primary nature is Homo empathicus, and the biosphere is the larger indivisible community where we and our fellow creatures dwell, then the mission of education ought to be dedicated, at least in part, to the task of bringing out our core being, so that we can optimize our full potential not only as productive workers in the marketplace but, more important, as empathic human beings in the biosphere. Our nation and our schools and universities should invest in distributed and collaborative learning experiences —curricula emphasizing the interconnectedness of life and geochemical processes in the biosphere, empathy courses that promote social behavior, cyberspace classes connecting students around the globe, service-learning programs in communities, sharing knowledge in peer groups, and interdisciplinary and multicultural studies—with the objective of nurturing students' empathic nature. While no one would disparage President Obama's effort to prepare our young people for the challenges they face in a global economy, the bigger task is to prepare students to live on a peaceful sustainable planet.


Jeremy Rifkin is the author of The Empathic Civilization: The Race to Global Consciousness in a World in Crisis (Tarcher-Penguin), and a senior lecturer at the Wharton School's executive-education program at the University of Pennsylvania. This essay is adapted from his recent addresses to the annual meeting of the College Board and the British Royal Society for the Arts.

Source: The Chronicle of Higher Education.

Dokumentar: Dirt!

The world can be powered by alternative energy, using today's technology, in 20-40 years

A new study – co-authored by Stanford researcher Mark Z. Jacobson and UC-Davis researcher Mark A. Delucchi – analyzing what is needed to convert the world's energy supplies to clean and sustainable sources says that it can be done with today's technology at costs roughly comparable to conventional energy. But converting will be a massive undertaking on the scale of the moon landings. What is needed most is the societal and political will to make it happen.

Stanford University News.

Lokalisering, ikke globalisering.

Visit msnbc.com for breaking news, world news, and news about the economy

Tim Jackson on Prosperity Without Growth.

Every society clings to a myth by which it lives. Ours is the myth of economic growth. For the last five decades the pursuit of growth has been the single most important policy goal across the world. The global economy is almost five times the size it was half a century ago. If it continues to grow at the same rate the economy will be 80 times that size by the year 2100.

This extraordinary ramping up of global economic activity has no historical precedent. It’s totally at odds with our scientific knowledge of the finite resource base and the fragile ecology on which we depend for survival. And it has already been accompanied by the degradation of an estimated 60% of the world’s ecosystems. For the most part, we avoid the stark reality of these numbers. The default assumption is that – financial crises aside – growth will continue indefinitely. Not just for the poorest countries, where a better quality of life is undeniably needed, but even for the richest nations where the cornucopia of material wealth adds little to happiness and is beginning to threaten the foundations of our wellbeing.

The reasons for this collective blindness are easy enough to find. The modern economy is structurally reliant on economic growth for its stability. When growth falters – as it has done recently – politicians panic. Businesses struggle to survive. People lose their jobs and sometimes their homes. A spiral of recession looms. Questioning growth is deemed to be the act of lunatics, idealists and revolutionaries. But question it we must. The myth of growth has failed us. It has failed the two billion people who still live on less than $2 a day. It has failed the fragile ecological systems on which we depend for survival. It has failed, spectacularly, in its own terms, to provide economic stability and secure people’s livelihoods.

Today we find ourselves faced with the imminent end of the era of cheap oil, the prospect (beyond the recent bubble) of steadily rising commodity prices,the degradation of forests, lakes and soils, conflicts over land use, water quality, fishing rights and the momentous challenge of stabilising concentrations of carbon in the global atmosphere. And we face these tasks with an economy that is fundamentally broken, in desperate need of renewal.

In these circumstances, a return to business as usual is not an option. Prosperity for the few founded on ecological destruction and persistent social injustice is no foundation for a civilised society. Economic recovery is vital. Protecting people’s jobs – and creating new ones – is absolutely essential. But we also stand in urgent need of a renewed sense of shared prosperity. A commitment to fairness and flourishing in a finite world.

Delivering these goals may seem an unfamiliar or even incongruous task to policy in the modern age. The role of government has been framed so narrowly by material aims, and hollowed out by a misguided vision of unbounded consumer freedoms. The concept of governance itself stands in urgent need of renewal.

But the current economic crisis presents us with a unique opportunity to invest in change. To sweep away the short-term thinking that has plagued society for decades. To replace it with considered policy capable of addressing the enormous challenge of delivering a lasting prosperity.

For at the end of the day, prosperity goes beyond material pleasures. It transcends material concerns. It resides in the quality of our lives and in the health and happiness of our families. It is present in the strength of our relationships and our trust in the community. It is evidenced by our satisfaction at work and our sense of shared meaning and purpose. It hangs on our potential to participate fully in the life of society.

Prosperity consists in our ability to flourish as human beings – within the ecological limits of a finite planet. The challenge for our society is to create the conditions under which this is possible. It is the most urgent task of our times.

From "Prosperity without Growth" by Tim Jackson, Economics Commissioner, Sustainable Development Commission, March 2009.

Professor Herman E. Daly on economic growth.

“Exactly what is growing? One thing is the GDP, the annual marketed flow of final goods and services. But there is also the throughput – the metabolic flow of useful matter and energy from environmental sources, through the economic subsystem (production and consumption), and back to environmental sinks as waste. Economists have focused on GDP and, until recently, neglected throughput. But throughput is the relevant magnitude for answering the question about how big the economy is – namely how big is the economy's metabolic flow relative to the natural cycles that regenerate the economy's ressource depletion and absorb its waste emissions, as well as providing countless other natural services? The answer is that the economic subsystem is now a very large relative to the ecosystem that sustains it. How big can the economy possibly be before it overwhelms and destroys the ecosystem in the short run? We have decided apparantly to do an experiment to answer this question empirically! How big should the economy be, what is its optimum scale relative to the ecosystem? If we were true economists we would stop the throughput growth before the extra environmental and social costs that it causes exceeds the extra production benefits that it produces.”

- Professor of economics Herman E. Daly.

[source: Tim Jackson: "Prosperity Without Growth", Earthscan 2009]

David Korten: Den Nye Økonomi.

Hvad er økonomiens formål?

Vi begynder med et fundamentalt spørgsmål. Er mennesker til for at tjene økonomien? Eller eksisterer økonomien for at tjene mennesker? Hvis det er det sidste, er det så nok kun at tjene et begunstiget mindretal? Eller bør den tjene alle? Når man stiller det sådan op er svaret selvindlysende og råber på en genopfindelse af vores karakteristiske kultur og institutioner.

Det eksisterende pengedrevne økonomiske system er designet og forvaltet af Wall Street koncerner for at maksimere det finansielle afkast til deres største spillere. Dets indikatorer anser konverteringen af de manges reelle levende rigdom, til de fås fantomrigdom, som en nettofortjeneste for samfundet. Dets indbyggede dynamikker driver mod finansiel ustabilitet, koncentration af rigdom, et stresset miljø og politisk korruption og skaber derfor forøget risiko for økonomisk, socialt, miljømæssigt og politisk kollaps.

Den Gamle Økonomi arbejder for de få på kort sigt og for ingen på lang sigt. Vi har brug for en Ny Økonomi som tjener alle mennesker til alle tider.

Et Demokratisk Markedsbaseret Alternativ.

Selvom det finansielle kollaps i september 2008 skabte megen tragisk lidelse er det en velsignelse set i et større perspektiv. Billioner af dollars i finansiel fantomrigdom forsvandt på et øjeblik. Korruptionen i et økonomisk system som destruerer menneskeliv, fælleskab og miljø for at tjene penge til de allerede velstående, blev udstillet foran alles øjne.

Vi – folket, har midlerne og retten til at erstatte kulturen og institutionerne i dette korrupte system med en Ny Økonomis institutioner og kultur, som prioriterer menneskers, familiers, fælleskabers og naturens behov over grådige bankfolk på Wall Streets. De samme forholdsregler som er nødvendige for at sikre vores kollektive overlevelse vil give os den verden af fælles fred, velstand og sikkerhed som de fleste mennesker har drømt om i årtusinder.

Moderne Patrioter.

Millioner af mennesker verden over har sluttet sig sammen for at genopbygge deres lokale økonomier og fælleskaber. De støtter lokalejede virksomheder i menneskestørrelse og familielandbrug, udvikler lokale finansielle institutioner, genopretter landbrugs- og skovarealer og ændrer fremgangsmåderne for brug af land for at koncenterere befolkningen i kompakte samfund som mindsker afhængigheden af biler, ombygger deres bygninger for at spare på energien og arbejder på anden vis henimod lokal selvforsyning af fødevarer, energi og andre basale fornødenheder.

Ved at tage kontrol over deres liv og bygge modstandsdygtige lokale økonomier som bruger lokale resourcer og ansætter lokale folk for at møde lokale behov under lokal kontrol, erklærer de deres uafhængigheden fra Wall Street selskabernes koloniale dominans. De er den moderne ækvivalent til de tapre patrioter som i tidligere tider erklærede deres uafhængighed fra den britiske konge og hans royale selskaber og som påbegyndte en ny nation dedikeret til at opnå et modigt ideal kaldet demokrati.

Et levende Systemperspektiv.

De fleste diskussioner som har at gøre med miljøet, retfærdighed, fred, fattigdom, race, køn, immigration, kriminalitet, værdier, uddannelse, familieliv og meget andet, fokuserer på handlinger som i bunden af floden skal udbedre konsekvenserne af systemfejl længere oppe af strømmen. Ægte, vedvarende løsninger afhænger af transformationen af grundlæggende værdier og institutioner på måder som sjældent diskuteres i offentlige debatter. Vi kan ikke længere tolerere denne stilhed. Vores fremtid afhænger af transitionen til en Ny Økonomi som efterligner strukturerne og dynamikkerne i Jordens biosfære. Det begynder alt sammen med en samtale.

Oversættelse af Thomas Bonde November 2010.

Den engelske version og meget mere kan læses på David Kortens site.