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Guidebook 2.c: FUNDAMENTAL PRINCIPLES OF A LIVABLE WORLD by Richard K. Moore 10 January 2001 21:54 UTC |
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Friends, This section, 'Fundamental principles of a livable world' turned out to be a biggee - weighing in at nearly 5,000 words. Many threads come together in this section and the synergy between them was well worth developing. Every piece of the revolution interacts here - the goals, the organizing principle, the movement structure, and the victory strategy. For those who have been pointing out gaps, I hope this indicates how they are going to be remedied. For those waiting to see solutions, I hope you can find value in these proposals. Any feedback will be to the benefit of future readers, as this is an evolving work in progress. I'm submitting this material at this time to New Dawn Magazine, as an article for their next issue. Some people on these lists have expressed distress at some of the material New Dawn publishes. Personally, I think their editorial policy is a bit tongue in cheek. But in any case, my main concern is to reach the audience. I'd even let Time Magazine publish my stuff - and you can't find a more reprehensible venue that that. regards, rkm ============================================================================ A GUIDEBOOK: HOW THE WORLD WORKS AND HOW WE CAN CHANGE IT (C) 2001, Richard K. Moore http://cyberjournal.org/cj/guide/ Chapter 2: What kind of world do we want? a. Globalization: crisis and opportunity b. The Moment of Global Convergence ===> c. Fundamental principles of a livable world d. Localism, diversity, and genuine democracy e. Sustainability and its political implications f. Decentralized sovereignty and global stability g. Human evolution and the liberation of the spirit --------------------------------------------------------- 2.c. Fundamental principles of a livable world "Moderation in all things." - classical Greek wisdom It would be easy for me to write down a description of my own personal utopia, or to wish for a world in which everyone has magically become enlightened and public spirited. It is much more difficult to come up with a vision that can appeal to all segments of the world population, and which accepts that people are unlikely to change their basic natures or beliefs in the near future. It is even more difficult to make that vision one which is coherent and which lays the foundations for a system that will work effectively in practice. In order to approach this challenge, we will first seek to identify a few fundamental principles which we can hope everyone could agree to. We will then investigate the implications of these principles, to find out how they might be implemented in practice, and what kind of world that would lead to. In this investigation, we will look at historical precedents and we will employ some simple principles of systems analysis. The investigation will be bound by a great many constraints, such as the finiteness of resources and the diversity of existing human societies. Let me first list the general principles and then explain what I mean by them: * Personal liberty * A voice for everyone in society's governance * Decentralization * Harmonization instead of factionalism * Economic vitality * Sustainability * World peace Personal liberty ^^^^^^^^^^^^^^^^ Within the limits of respecting the liberty and welfare of others, every individual should be free to pursue their lives more or less as they see fit. If they choose to submit themselves to the dictates of a religion, to cultural traditions, or whatever, then so be it - but such choices should be voluntary. No single principle, however, can be interpreted in isolation - each must be kept in balance with the others. 'Personal liberty' does not mean that a community has no right to prohibit anti-social behavior, according to local cultural norms. Nor does it mean that an individual can choose to do sit around all day, and then demand that society support them. Personal liberty must be balanced against personal responsibility, and it must be kept in reasonable harmony with the welfare of society. At the same time, the principle of personal liberty serves to counter-balance an excessive application of other principles. In China, large numbers of people have been forced against their will to work on agricultural labor crews, so as to fulfill the government's economic objectives. And in the United States, men have frequently been forced against their will to fight in imperialist wars, on the pretext of 'defending' national interests. The principle of 'personal freedom' aims to protect the individual against such excessive intrusions by society-at-large, and from any 'tyranny of the majority'. In a livable world, society may protect itself from anti-social individuals, but it does not seek to accomplish its objectives through coercion. A livable society is _for the people, not _over the people. A voice for everyone in society's governance ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ A livable society is not only _for the people, but also _of the people. Our current societies have a pretense of 'representation' but that does not in practice provide a voice for the people. We get candidates who sell themselves on television, debating 'issues' which have little relevance to essential matters - and then when they're in office they ignore their constituencies and devote their energies to promoting the corporate neoliberal agenda. This may be less true in local elections, but it is very true at the top levels, where the big decisions are made. Our supposedly 'opposing' political parties go to great lengths to convince us that they differ in their philosophies, but in practice the 'bipartisan' corporate program is what gets implemented, regardless of who gets elected. When it comes down to it, what could we expect from a system where the only input from the people is an 'X' every four years, next to the name of one personality or the other? How could that possibly convey the will of the people? The word 'democracy' comes from the Greeks, who were the first to study governmental structures in a systematic way. Their basic categories of governance were 'aristocracy', 'tyranny', and 'democracy'. In fact, these three are all forms of tyranny, as far as the the man in the street is concerned. The only difference between them is who administers the regime. With 'tyranny' it is a self-appointed dictator; with 'aristocracy' it is a property-owning class; with 'democracy' it is some party which has convinced voters that it is less-objectionable than the alternative parties. The literal translation of the Greek dêmokratia, 'rule by the people', is basically a good idea. But the implementations of 'democracy', starting with the Greeks, have emphasized the 'rule' and left out the 'people'. In fact, electoral politics always becomes a game of power-brokers and demagogues, leading to a tyranny of the majority - which really means tyranny by the party that best succeeded in fooling the electorate. For 10,000 years our lives have been increasingly dominated by hierarchies. After such long-term subjugation it may be scary to think of running society ourselves. But who else should we trust instead? Even if your answer is "God", then it is up to _you to represent her wisdom in the body politic. With the dawning of the 21st Century, it is time for humanity to grow up and take responsibility for itself. We are now 21. There are many precedents, both historical and current, which provide effective models for involving people in the decisions that affect their lives - for putting responsibility where it belongs. These models are based on the harmonization of interests, rather than on competition among political parties and societal factions. And they are models which begin the problem-solving process at the local level - not in the halls of some remote central government. Decentralization ^^^^^^^^^^^^^^^^ In a livable society, local communities should be able to make the decisions that affect them directly. Why should someone else tell them how to live their lives, how late they can keep their pubs open, or what kind of schools they can run for their children? Why should that be the business of anyone outside the community? There have been cases, to be sure, where local minorities have been suppressed, and central governments have come to their rescue. But in a livable society, where everyone has an effective voice in their communities, there should be little need for that kind of central interventionism. And again, this principle needs to be balanced against others. A community cannot pollute the water source of other communities, nor can it be allowed to squander its resources recklessly - forcing its people eventually to make demands on the resources of others. And the community cannot be allowed to violate the liberty of its citizens, to ignore their political voice, or to use its children as free labor instead of giving them an education. There are clearly problems that need to be dealt with on a larger scale than a single community, and there are problems that can only be dealt with on a global basis. But in a livable society, decisions are made locally whenever possible, and larger-scale decisions are made in participation with those affected. In our societies today, decisions by unaccountable centralized bureaucracies have become the _primary means by which society is run. In a livable society the power-and-responsibility pyramid is turned the other way around. Consider how the international postal system operates. Each nation has full sovereignty over how it delivers mail, and what kind of post-office system it wants to set up. There is no centralized global postal authority which has jurisdiction over the internal operations of national postal systems. All nations (except in time of conflict) have always agreed to deliver the mail passed on to them by other nations - based entirely on mutual benefit and trust. The Internet works the same way. Each Internet provider is like a local post office, and the providers voluntarily collaborate in the exchange of mail - based on mutual benefit and trust. The international rail system is yet another familiar example. The Internet, and these international infrastructure systems, are examples of _decentralized, non-hierarchical systems_. Because they are based on mutual benefit, each party can trust the others to implement their part of the transactions - in whatever manner best suits them. As these examples prove, such a system can be very reliable, and it can evolve over time as new circumstances arise. The administrative burden is decentralized, where it can be more efficiently optimized for local conditions. The overall administration overhead is less than in a centralized system; administration is closer to its users; and different societies can choose to have different qualities of local service, depending on what they can afford and what their needs are. In a decentralized system, unresponsive and inflexible bureaucracies are minimized. In addition to these many advantages, decentralized systems provide something even more important - they facilitate innovative evolution. Let's suppose that Sweden develops an appropriate-tech mail sorter that is more energy efficient than those used anywhere else. Very soon, other nations will emulate Sweden, perhaps modifying or refining the design in the process. In a centralized system, the research & development function is also centralized, and innovation is constrained through a narrow pipeline. In a decentralized system, each party can take risks on their own with new ideas, and if they fail, no one else need emulate them. In a livable world, decentralized systems are to be preferred, wherever they can be successfully employed. Besides their advantages in terms of system performance, such systems provide a political benefit: they transfer responsibility and control to the lowest possible level, in many cases to the local community itself. To the extent that liberty and responsibility can be successfully combined and concentrated at the community level, we can hope to achieve a livable, humane, world - where everyone's voice is expressed and listened to. Such a society would be very well ordered, but that order would be a harmony of individual voices, not the regimented order imposed by a central government. Sidebar: Decentralization and the movement ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ A decentralized model is also ideal for the movement we are now building. People are involved in all kinds of networks already, whether they be community organizations, professional associations, churches, or whatever. Some of these are currently activist, such as the NRA or the Sierra Club. All of them are _potentially activist, whenever the conditions become right. If we attempt to build a new super-movement, and hope to recruit everyone to its banner, then we are going against the momentum of bonds and alliances which have already been built. Besides, such a super-movement would be a move toward a centralized paradigm, in this case 'ideological centralization'. In ideas, as in technology, local diversity facilitates overall societal evolution. I suggest that what we need is not a new movement _organization, but rather a new organizing _paradigm. We need to find ways to get groups of people to listen to one another, and to discover that they are - on all sides - mostly sincere people trying to make life better for their families. Once people, and groups, can communicate beyond their differences, and begin to find what they have in common, then they can begin to find consensus solutions to the problems that face them in their lives. One person might be a bio-ethical vegetarian, and another an avid hunter, yet they might both agree that corporate power is ruining their livelihoods. We need to embrace a paradigm of inclusiveness, and of systematic consensus building. The paradigm is itself decentralized - the harmonization process can begin anywhere and everywhere, by diverse methods and with varying success - and without any central organization. The _growth of the movement is simply the spread of this harmonization process throughout the global society. The _progress of the movement is the evolutionary process by which harmonization techniques are refined, and higher-levels of movement coordination become possible. The _victory of the movement will occur when the entire global society has been mobilized, and when it is capable of taking decisive and coordinated action everywhere at once, without any central authority, and without allegiance being sworn to any single ideology or religion. Harmonization instead of factionalism ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ Our current political systems are based on competition among societal factions. Different factions (workers, gun owners, stock brokers, ethnic minorities, etc.) each identify their own interests, and then they compete in various ways to promote their interests in preference to those of other groups. Political parties seek to enlist the support of these factions, and then the parties go on to repeat the factional competition in our legislative bodies. In practice, the societal factions are betrayed - the parties follow the agenda of a tiny super-rich minority instead of listening to their electoral constituencies. Politics in the Roman Republic degenerated into 'bread and circuses', and that has been the story of 'democracy' ever since. But even if the competitive system worked as it is ideally supposed to work, it would still be a very dysfunctional system. Consider the decision-making process that is followed in our legislatures - some call it "Parliamentary Process" and other call it "Robert's Rules of Order". Under this system, discussion continues until some faction feels that it has assembled a majority for its proposal. A vote is then called, and if a majority assents, the matter is settled and debate is ended. The focus is not on discussing problems, listening to alternatives, and working out solutions. Instead, the parliamentary process provides a forum where deal-makers try to assemble support for prepackaged partisan proposals. It is no surprise that such a system does a poor job at solving societal problems. The problems of our society are complex, and coming up with solutions requires that all relevant considerations be taken into account. Instead, each party proposes narrowly conceived solutions, based on its own partisan perspective, and designed to provide relative advantage to its own constituency. This process is not conducive to generating effective solutions. The relevant information is simply not being taken into account. Consider the story of the blind men and the elephant. None could see the whole elephant, and each got a different impression depending on which part of the elephant they could touch. Our societal problems are like that elephant, and our politicians are like those blind men. What the blind men need to do, in the case of the elephant, is to talk to one another and compare their observations. What our politicians need to do is listen to one another, and come up with solutions that work for society generally. But our system is not set up that way - the politicians (with some notable exceptions) perceive their role as promoting one set of interests over another. Thus our societal problems, like the elephant, are only partially understood and partially addressed - even when the system works ideally and without corruption. A livable society cannot afford to entrust its governance to such a dysfunctional system. When people come together to make decisions, whether locally or on a larger-scale basis, society needs its problems to be addressed collaboratively, with all relevant information taken into account, leading to solutions which harmonize the interests of the various constituencies. There are proven processes which facilitate this kind of collaborative harmonization, and they are not at all like the parliamentary process. Instead of debate, they emphasize listening. Instead of focusing on partisan solutions, they focus on understanding the problems, and identifying the kinds of outcomes different people would like to achieve. These are creative, problem-solving processes, where people learn from one another, and solutions are developed which none of the participants anticipated. Furthermore, the processes help build a sense of community, and help develop a cooperative spirit generally among those who participate. Such processes, I suggest, are the appropriate political processes for a livable society. In Section 2.d, we will investigate how this can work in practice, and how it can scale up to handle the problems of large societies, and to handle global problems. What it leads to is an overall process of global harmonization, rather than the development of competing factions and competing nations. And instead of decision-making by central bureaucracies, it leads to decisions which arise from the people themselves, the best ideas spreading and evolving. Harmonization processes are in widespread use, and one the biggest markets for them is within corporate organizations, where they might be called 'team-effectiveness workshops', or 'organizational-effectiveness seminars'. Such processes have been used successfully in movement organizing efforts and, as I have suggested above, such processes are likely to evolve - as the movement develops - into a refined and effective means of collective deliberation and action. As the movement learns to pursue harmonization in a systematic way, it will develop the very political processes that will be needed by the post-capitalist society. Economic vitality ^^^^^^^^^^^^^^^^^ A healthy society cannot exist without a healthy economy. Under capitalism, we tend to think of 'the economy' as being employment figures, stock market levels, and interest rates. In fact, the 'economy' is everything you and I do, each day, as we make a living, and acquire the things we need. The economy is the sum total of the ways people interact, as they carry out their business in life. An economy is healthy - vital - when people's work is directed toward things that are needed by society - when supply and demand are allowed to interact naturally and directly. People, out of their own self-interest, generally seek to maximize their economic reward for the work they do. A 'vital' economy is one where economic rewards are closely linked to societal benefit. In that way, the economy naturally facilitates the welfare of everyone, with little need for central coordination. That, by the way, is precisely what Adam Smith was seeking to accomplish. Under capitalism, most people maximize their economic reward by taking a job in a corporation for a salary. Their work then serves whatever agenda the corporation might have in mind. Instead of work being linked to societal benefit, work is linked to corporate profitability. To the extent that corporate prosperity benefits society, then the system works well enough. It worked well enough, in fact, that most Westerners were happy with the system up until neoliberalism raised its ugly head. It is now abundantly clear that a capitalist economy is ultimately an unhealthy economy - it directs people toward work which pollutes our environment, wastes our resources, and which fails to meet the basic needs of most of the world's people. Under capitalism, economic reward is separated from societal benefit, and the pursuit of economic gain becomes ultimately an anti-social force. A livable society, given our finite resources, cannot afford capitalism's wastefulness. We need economic arrangements which take into account the fact that our children will need to live after us, and which don't reward farmers for poisoning our food and depleting our topsoil. We need a fair-competition marketplace, with effective measures to prevent speculation and the emergence of monopoly operators. We need to structure our monetary and financial system so that it facilitates market competition and encourages the development of healthy businesses. Instead of giant private banks, whose only objective is maximizing their returns, we need something more like the credit-union model, where funds are available locally at rates that enable businesses to develop without a punitive debt burden. We need to remove the artificial 'growth imperative' by which capitalism has infected our economies. Societies benefit from stable, profitable businesses, rather than businesses which must grow and exploit in order to survive at all. Under such conditions, competitive markets can be a very effective way to achieve a healthy, vital economy. There are some cases, however, where other economic models have a role to play as well. Highway systems, for example, are best managed by public agencies, as they are in most of parts of the world already. The actual work might be contracted out to efficient private operators, but the infrastructure should be managed so as to serve society generally, rather than to line the pockets of a private owner. Co-ops are another useful model, provided they are not allowed to grow into exploitive monopolies. Competitive markets, societal management, and co-ops are all available in our 'toolkit for a healthy economy'. Which to apply in each case depends on circumstances, and on the preferences of those affected. Sustainability ^^^^^^^^^^^^^ Whatever definition of 'livable world' we might come up with, I think it is safe to say that all of us want to build a system that will last - a system that can be sustained over time. Why would we squander our rare Moment of Convergence on building something that will fall apart and cause a crisis for our grandchildren? I suggest that _sustainability is a principle we can all agree must be observed a livable world. This means that we need to move as rapidly as possible to harvesting methods which don't take more trees or fish than nature can replace. It means we need to adopt agricultural methods and livestock practices which do not deplete the water tables or the soil bank. Sustainable methods require more labor than industrial methods, but labor is something we have an abundance of in this over-populated world of ours. Labor-intensive, sustainable agriculture can produce as much food as the industrial alternative, and it can do so using organic practices. In addition to providing increased employment, and using less water and energy, such methods avoid the need for expensive pesticides (which are made from non-renewable resources) and the food is healthier for those who eat it. Achieving sustainability will be a major societal project. Under capitalism, our economies have become dependent on excessive long-distance food transport, on extensive use of automobiles, and on similar extravagances that are not sustainable - but which cannot simply be abandoned all-at-once. There needs to be a well-orchestrated transition program, in which current systems are gradually phased out, and new sustainable infrastructures are developed and established. This transition program will in fact be a major development project, and it may require the use of a considerable portion of our remaining fossil fuels. Obviously we want to keep green-house emissions to a minimum, but what better use of our last fossil fuel, than to build energy-efficient systems that don't depend on non-renewable sources? In the literature today, there is already a considerable understanding of ecosystems, sustainable methods, and energy-efficient technologies. Considerable work has been done as well into sustainable economic systems, using a different basis for issuing money and credit than under the capitalist system. There is little doubt that adequate solutions can be developed once they become high-priority societal projects. After the victory of the movement, we will still have all of our professionals, scientists, experts, etc. There is one aspect of sustainability that often goes overlooked in these kinds of discussions, and that is _political sustainability. How can we maintain the spirit of the Moment of Convergence? How can we create stable institutions and structures which nurture global harmony and collaboration? How do we balance the needs and desires of the individual, the community, and the society-at-large? Do we want a centralized world government, or do we want a world community - of cooperating, sovereign nations? In either case, how can we prevent some aggressive faction from seizing power somewhere, and starting a new cycle of conflict and empire building? These are some of the questions we will be dealing with in the remainder of this chapter. World peace ^^^^^^^^^^^ I doubt if anyone would disagree that a livable world must be a world without war. But, we must admit, humanity has been at war nearly continuously, in one part of the world or another, for thousands of years: Is it _possible to achieve lasting peace? Is war perhaps inherent in human nature, if there is such a thing? I'd like to suggest some reasons why the achievement of a stable peace may not be nearly so difficult as it might first appear. Let's consider the history of the major Western European powers - Germany, France, Great Britain, and Italy. For centuries, up until 1945, these powers were at war time and time again, with all sorts of shifting alliances and balance-of-power games. Competition for markets and territories continued even during intervals of peace, and the next war was always brewing on the horizon. World War I was supposed to be the 'war to end all wars', but nothing had really changed, and World War II followed only twenty years later with even greater ferocity. But after World War II, something entirely new and different happened. As Europe recovered from this particular war, it began to build a cooperative framework instead of rushing to rearm and enter a new cycle of conflict. After only a few years the idea of war between these powers had become nearly unthinkable, it is still unthinkable today, and there is little reason to expect this to change in the near future. This example proves rather conclusively that a cycle of perpetual warfare _can be broken, and that a successful cooperative regime _can come suddenly into existence. And in this case, the reasons for the transformation are easy to understand. What European powers had been fighting about, at least for the last century or two, had been their empires - their spheres of influence. After each war there were minor adjustments of European borders, but the basic map of the four major powers has remained recognizable. The wars were wars of competition over empire, rather than wars of mutual conquest per se. What brought peace to Western Europe after Word War II was a shift in the nature of imperialism, brought about under firm U.S. leadership. Whether Europe liked it or not, Uncle Sam had decided to claim and defend the exclusive right to manage global geopolitical affairs. In this endeavor, America employed both carrots and sticks. The Marshall Plan, NATO, the UN, and the Bretton Woods institutions were carrots - they gave Europe positive reasons to enter into collaborative arrangements. America's willingness to deploy fleets worldwide in support of imperialism (Pax Americana) was also a carrot, in that it relieved Europe of that burden. But when Britain and France launched the Suez invasion, then America made it clear that coercion would be used if the carrots didn't do the job. Europe was persuaded and coerced into engaging in a cooperative system of imperialism, and to leave competitive imperialism behind. Once imperialism had become a cooperative venture, then there was no particular reason for European powers to fight one another. Instead, the advantages of cooperation came to the fore - pooling their coal resources, reducing their mutual tariffs, and evolving toward an integrated Europe. Once the cooperative regime got a good start, it became self-stabilizing, and in every year that passed, war became less and less a possibility among these powers. I suggest that we can expect this same kind of transformation on a global scale following our Moment of Global Convergence. After World War II, the USA took advantage of the postwar desire for peace, and used that energy to establish the UN and the Bretton Woods institutions. Similarly, we will need to build on the post-victory spirit of cooperation, and establish cooperative programs of exchange and development among our new societies. In this way we can hope to build a momentum for cooperation that will self-stabilize and evolve further, as happened so successfully in Western Europe after 1945. -------------------------------------------------------------- ============================================================================
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