Globalization And Sustainability Quotes

No one today is purely one thing. Labels like Indian, or woman, or Muslim, or American are not more than starting-points, which if followed into actual experience for only a moment are quickly left behind. Imperialism consolidated the mixture of cultures and identities on a global scale. But its worst and most paradoxical gift was to allow people to believe that they were only, mainly, exclusively, white, or Black, or Western, or Oriental. Yet just as human beings make their own history, they also make their cultures and ethnic identities. No one can deny the persisting continuities of long traditions, sustained habitations, national languages, and cultural geographies, but there seems no reason except fear and prejudice to keep insisting on their separation and distinctiveness, as if that was all human life was about. Survival in fact is about the connections between things; in Eliot’s phrase, reality cannot be deprived of the “other echoes [that] inhabit the garden.” It is more rewarding - and more difficult - to think concretely and sympathetically, contrapuntally, about others than only about “us.” But this also means not trying to rule others, not trying to classify them or put them in hierarchies, above all, not constantly reiterating how “our” culture or country is number one (or not number one, for that matter).

We are beginning to understand that the world is always being made fresh and never finished; that activism can be the journey rather than the arrival; that's struggle doesn't always have to be confrontational but can take the form of reaching out to find common ground with the many others in our society who are also seeking ways out from alienation, isolation, privatization, and dehumanization by corporate globalization.

Elite networking forums like the Aspen Institute and the Clinton Global Initiative groom the rich to be self-appointed leaders of social change, taking on the problems people like them have been instrumental in creating or sustaining.

Even if we could grow our way out of the crisis and delay the inevitable and painful reconciliation of virtual and real wealth, there is the question of whether this would be a wise thing to do. Marginal costs of additional growth in rich countries, such as global warming, biodiversity loss and roadways choked with cars, now likely exceed marginal benefits of a little extra consumption. The end result is that promoting further economic growth makes us poorer, not richer.

Sustainable farms are to today's headlong rush toward global destruction what the monasteries were to the Dark Ages: places to preserve human skills and crafts until some semblance of common sense and common purpose returns to the public mind.

Make no mistake. The greatest destroyer of ecology. The greatest source of waste, depletion and pollution. The greatest purveyor of violence, war, crime, poverty, animal abuse and inhumanity. The greatest generator of personal and social neurosis, mental disorders, depression, anxiety. Not to mention the greatest source of social paralysis, stopping us from moving into new methodologies for personal health, global sustainability and progress on this planet, is not some corrupt government or legislation. Not some rogue corporation or banking cartel. Not some flaw of human nature and not some secret cabal that controls the world. It is the socioeconomic system itself at its very foundation.

I was born in a slum, but the slum wasn't born in me.

Not only do the oppressed lose nothing when people of conscience boycott institutions that are persistently complicit in the system of oppression; in fact, they gain enormously from the ultimate weakening of this complicity that an effective and sustained boycott leads to.

It is the indignity of being treated as disposable that pushes people towards religious fundamentalism in order to retrieve a sense of self, of meaning, of significance. This is why globalization breeds religious fundamentalism and free markets create terrorism and extremism, not democracy.

World in Peril (The Sonnet) The world is in peril and security is out of the window. If now we don't be humans, what's the point of us! Humankind is in turmoil and anxiety is running amok. If now we don’t be responsible what's the point of us! Neighborhoods are wailing in fear and desperation. If now we don’t lend a hand what's the point of us! Communities are struggling in crippling uncertainty. If now we don't break narrowness what's the point of us! Nations are panting to sustain health and sanity. If now we don't rush to rescue what's the point of us! Nature is revolting to reclaim her kingdom. If now we don't make peace with her what's the point of us! Now is not the time for theorizing and criticizing. Forgetting argumentation we must stand as one people unbending.

If food was no longer obliged to make intercontinental journeys, but stayed part of a system in which it can be consumed over short distances, we would save a lot of energy and carbon dioxide emissions. And just think of what we would save in ecological terms without long-distance transportation, refrigeration, and packaging--which ends up on the garbage dump anyway--and storage, which steals time, space, and vast portions of nature and beauty.

A balance between sustainable ecology and sustainable human life, on the one hand, and the unfettered drive for profit, on the other, is just an oxymoron.

Forests are no one's property to destroy; They are everyone's responsibility to protect.

Teaching to care for the Environment is teaching to value Life.

Global warming will not end by Earth finding a shade under the trees but under our hands joined together

The employment equation used to be built on a foundation of two-way loyalty. The world has changed. Today, successful employment relationships can only be sustained on a foundation of two-way honesty

Recycling is better--I won't write "good"--for the environment. But without economics--without supply and demand of raw materials--recycling is nothing more than a meaningless exercise in glorifying garbage. No doubt it's better than throwing something into an incinerator, and worse than fixing something that can be refurbished. It's what you do if you can't bear to see something landfilled. Placing a box or a can or a bottle in a recycling bin doesn't mean you've recycled anything, and it doesn't make you a better, greener person: it just means you've outsourced your problem. Sometimes that outsourcing is near home; and sometimes it's overseas. But wherever it goes, the global market and demand for raw materials is the ultimate arbiter. Fortunately, if that realization leaves you feeling bad, there's always the alternative: stop buying so much crap in the first place. (269)

The murder of Pakistan’s first prime minister heralded the imminent derailment of the political process and the onset of a brutal political culture of assassinations, sustained by the state’s direct or indirect complicity.

Unlike traditional marriages that are committed to material safety and comfort, the spiritual partnership goes one step further and makes a commitment to mutual spiritual growth. Within spiritual partnerships, the focus is not just on us, our needs, our desires, and our petty grievances – instead, the focus gradually becomes local, national, and global.

Today’s rapidly changing world, marked by increased speed and dense interdependencies, means that organizations everywhere are now facing dizzying challenges, from global terrorism to health epidemics to supply chain disruption to game-changing technologies. These issues can be solved only by creating sustained organizational adaptability through the establishment of a team of teams.

The general trend toward less violence is not just one more improvement. It is the most beautiful trend there is. The spread of peace over the last decades has enabled all the other improvements we have seen. We must take care of this fragile gift if we hope to achieve our other noble goals, such as collaboration toward a sustainable future. Without world peace, you can forget about all other global progress.

Our flawed mechanisms of perception and thought are not a cause for grief, but an opportunity to evolve, for an internal evolution of consciousness that will also make possible, in a sustainable form, our aspirations toward what we call individual success and global progress.

If you didn’t already know this, the sun is going to die. When I think about the future, I don’t think about inescapable ends. But even if we solve global warming and destroy nuclear bombs and control population, ultimately the human race will annihilate itself if we stay here. Eventually, inevitably, we will no longer be able to live on Earth: we have a giant fireball clock ticking down twilight by twilight. In many ways, I think mortality is more manageable when we consider our eternal components, our genetics and otherwise that carry on after us. Still, soon enough, the books we write and the plants we grow will freeze up and rot in the darkness. But maybe there’s hope. What the universe really boils down to is whether a planet evolves a life-form intelligent enough to create technology capable of transporting and sustaining that life-form off the planet before the sun in that planet’s solar system explodes. I have a limited set of comparative data points, but I’d estimate that we’re actually doing okay at this point. We already have (intelligent) life, technology, and (primitive) space travel. And we still have some time before our sun runs out of hydrogen and goes nuclear. Yet none of that matters unless we can develop a sustainable means of living and traveling in space. Maybe we can. What I’ve concluded is that if we do reach this point, we have crossed a remarkable threshold—and will emerge into the (rare?) evolutionary status of having outlived the very life source that created us. It’s natural selection on a Universal scale. “The Origin of the Aliens,” one could say; a survival of the fittest planets. Planets capable of evolving life intelligent enough to leave before the lights go out. I suppose that without a God, NASA is my anti-nihilism. Alone and on my laptop, these ideas can humble me into apathy.

There has now emerged a global call for restoration of deforested lands, given the growing recognition that forests provide a disproportionate amount of the services—drinking and irrigation water, climate change mitigation, stormwater management, and recreation—that allow humanity to survive in the long term.

Sustainability requires that every community meet the needs of all its members (including plants and animals), present and future, without compromising the needs of other communities meeting the needs of their members, present and future. From The Small-Mart Revolution: How Local Businesses are Beating the Global Competition by

No anti-slavery crusader aimed for a partial solution or settled on a regimen of interim targets. The fight to end slavery was a fight to end 100 percent of slavery for all time. In just that way, we can't settle for partial measures if we are going to win the war for our world. We need to fight for 100 percent sustainability, now.

Peace reigned in Europe, but this was because domination over hundreds of millions of people in the colonies by the European nations was sustained only through constant, incessant, interminable wars, which we Europeans do not regard as wars at all, since all too often they resembled, not wars, but brutal massacres, the wholesale slaughter of unarmed peoples.

But the petrodollar system is not about oil, per se. It is about a system of sustaining the worldwide need for a paper currency by linking it to a true global necessity – oil.

Galer Street School is a place where compassion, academics, and global connectitude join together to create civic-minded citizens of a sustainable and diverse planet. Student:

new global social contract for building sustainable human settlements must be forged for the new global urban world order.

If we do not put inequality at the heart of the global development agenda, we are doomed to failure.

You are not helping the planet, you are not helping nature, you are the planet, you are nature, you are helping yourself

We have entered a new era. Global society is interconnected as never before. [...] I suggest that we have arrived in the Age of Sustainable Development.

Reusing and repurposing is one of the most effective ways to contribute to environmental sustainability.

Taking measures to ensure stability could assure the long-term economic growth and welfare at a global level

Those who concoct violence in the name of God are nothing but retarded.

Permaculture economics offers a climate-resilient future, where growth and sustainability converge.

It means that the UN has come up with a way to market the man-made global warming myth to strong-arm nations all over the world into giving them control over land in the name of sustainability.

Only a visionary leadership that can motivate "the better angels of our nature," as Lincoln said, and activate possibilities for a freer, more efficient, and stable America -- only that leadership deserves cultivation and support. / This new leadership must be grounded in grassroots organizing that highlights democratic accountability. Whoever our leaders will be as we approach the twenty-first century, their challenge will be to help Americans determine whether a genuine multiracial democracy can be created and sustained in an era of global economy and a moment of xenophobic frenzy.

[T]he whole human population of the world cannot live on imported food. Some people some where are going to have to grow the food. And where ever food is grown the growing of it will raise the same two questions: How do you preserve the land in use? And how do you preserve the people who use the land? The farther the food is transported, the harder it will be to answer those questions correctly.

Present-day politicians seem to assume that we merely have to ‘decarbonize’ the Earth’s atmosphere by sustainable development and the use of renewable energy, and global warming will be under control.

In response to this fatal alliance of savage capitalism in the West with Israeli racism, exclusion and colonial subjugation, the global movement for boycott, divestment and sanctions (BDS) against Israel presents not only a progressive, anti racist [3], sophisticated, sustainable, moral and effective form of civil non-violent resistance, but also a real chance of becoming the political catalyst and moral anchor for a strengthened, reinvigorated international social movement capable of reaffirming the rights of all humans to freedom, equality and dignity and the right of nations to self determination.

Collapse begins at this paradoxical point: the reiteration of a metanarrative of heroism and innocence ceases to be essential to sustain global normative structures at the moment its use becomes ubiquitous.

At difficult times in my life Nature has always offered me refuge. For me it is not 'environment' or a 'place of leisure and relaxation' but a temple in which I experience feelings that are almost religious.

The global monetary crises of the 1990s (Mexico, Russia, Asia and Brazil) proved that our money system is now sick, and that this affects everything. After all, money plays the role of modern society’s central information system equivalent to the nervous system in our own bodies. In order to prevent a global monetary meltdown, a unique vision of sustainable abundance, and the mechanisms for achieving this, is proposed.

Even in the best of times, life aboard a seventeenth-century privateering ship was a challenging and claustrophobic experience. The fact that a community of a hundred or more people could survive on the open seas for months at a time, in a vessel with dimensions not much larger than a tennis court, should go down as one of the great achievements in our long history of creating life-sustaining habitats in fundamentally inhospitable environments.

Scaling national government up to the planet, creating a global government, was no solution. The puzzle of the neoliberal ­century was to find the right institutions to sustain the often strained balance between the economic world and the po­liti­cal world.

China’s achievement of First World standards will approximately double the entire world’s human resource use and environmental impact. But it is doubtful whether even the world’s current human resource use and impact can be sustained. Something has to give way.

Climate change may be far beyond the concerns of people in the midst of a life-and-death emergency, but it might eventually make the Mumbai slums uninhabitable, send enormous new waves of refugees across the Mediterranean, and lead to a worldwide crisis in healthcare.

With official slavery gone, there were big parliamentary debates about how to sustain the same regime. What would stop a former slave from going up into the hills, where there was plenty of land, and just living happily there? They hit on the same method that everyone hits on: try to capture them with consumer goods. So they offered teasers—easy terms, gifts. And then when people got trapped into wanting consumer goods and started getting into debt at company stores, pretty soon you had a restoration of something similar to slavery, from the plantation owners’ point of view.

THIS IS HOW AMERICA BECAME A HOTSPOT OF A GLOBAL PANDEMIC. Because my generation was raised to believe not just that safety is for dweebs but that it’s EVIL! Maverick is a full psycho and would definitely be at the “reopen America” protests because he wants the RIGHT to get his b-hole waxed even if he isn’t actually GOING to go get his b-hole waxed and even though he knows that many thousands more marginalized and high-risk people will die and many b-hole waxing businesses will ultimately fail because you cannot sustain an economy on a handful of slobbering fascists who feel the need, the need for a Jamba Juice. Goose alludes to some dark past involving Maverick’s dad, who was also a fighter pilot: “Every time we go up there, it’s like you’re flyin’ against a ghost.” And I’m sorry, but that is not an excuse! Go to therapy! You can be in a men’s group with Snape!

My idea is entirely different. I think we should mix all the species together and scatter them worldwide, completely doing away with their uneven distribution. This would give nature a full palette to work with as it establishes a new balance given the current conditions. I call this the Second Genesis.

The only sustainable approach to thinking today about problems, he argues, “is thinking without a box.” Of course, that doesn’t mean having no opinion. Rather, it means having no limits on your curiosity or the different disciplines you might draw on to appreciate how the Machine works. Wells calls this approach—which I will employ in this book—being “radically inclusive.” It involves bringing into your analysis as many relevant people, processes, disciplines, organizations, and technologies as possible—factors that are often kept separate or excluded altogether. For instance, the only way you will understand the changing nature of geopolitics today is if you meld what is happening in computing with what is happening in telecommunications with what is happening in the environment with what is happening in globalization with what is happening in demographics. There is no other way today to develop a fully rounded picture.

In the Amazon, the turn to swidden was unfortunate. Slash-and-burn cultivation has become one of the driving forces behind the loss of tropical forest. Although swidden does permit the forest to regrow, it is wildly inefficient and environmentally unsound. The burning sends up in smoke most of the nutrients in the vegetation—almost all of the nitrogen and half the phosphorus and potassium. At the same time, it pours huge amounts of carbon dioxide into the air, a factor in global warming. (Large cattle ranches are the major offenders in the Amazon, but small-scale farmers are responsible for up to a third of the clearing.) Fortunately, it is a relatively new practice, which means it has not yet had much time to cause damage. More important, the very existence of so much healthy forest after twelve thousand years of use by large populations suggests that whatever Indians did before swidden must have been ecologically more sustainable.

I find that most people serve practical needs. They have an understanding of the difference between meaning and relevance. And at some level my mind is more interested in meaning than in relevance. That is similar to the mind of an artist. The arts are not life. They are not serving life. The arts are the cuckoo child of life. Because the meaning of life is to eat. You know, life is evolution and evolution is about eating. It's pretty gross if you think about it. Evolution is about getting eaten by monsters. Don't go into the desert and perish there, because it's going to be a waste. If you're lucky the monsters that eat you are your own children. And eventually the search for evolution will, if evolution reaches its global optimum, it will be the perfect devourer. The thing that is able to digest anything and turn it into structure to sustain and perpetuate itself, for long as the local puddle of negentropy is available. And in a way we are yeast. Everything we do, all the complexity that we create, all the structures we build, is to erect some surfaces on which to out compete other kinds of yeast. And if you realize this you can try to get behind this and I think the solution to this is fascism. Fascism is a mode of organization of society in which the individual is a cell in the superorganism and the value of the individual is exactly the contribution to the superorganism. And when the contribution is negative then the superorganism kills it in order to be fitter in the competition against other superorganisms. And it's totally brutal. I don't like fascism because it's going to kill a lot of minds I like. And the arts is slightly different. It's a mutation that is arguably not completely adaptive. It's one where people fall in love with the loss function. Where you think that your mental representation is the intrinsically important thing. That you try to capture a conscious state for its own sake, because you think that matters. The true artist in my view is somebody who captures conscious states and that's the only reason why they eat. So you eat to make art. And another person makes art to eat. And these are of course the ends of a spectrum and the truth is often somewhere in the middle, but in a way there is this fundamental distinction. And there are in some sense the true scientists which are trying to figure out something about the universe. They are trying to reflect it. And it's an artistic process in a way. It's an attempt to be a reflection to this universe. You see there is this amazing vast darkness which is the universe. There's all these iterations of patterns, but mostly there is nothing interesting happening in these patterns. It's a giant fractal and most of it is just boring. And at a brief moment in the evolution of the universe there are planetary surfaces and negentropy gradients that allow for the creation of structure and then there are some brief flashes of consciousness in all this vast darkness. And these brief flashes of consciousness can reflect the universe and maybe even figure out what it is. It's the only chance that we have. Right? This is amazing. Why not do this? Life is short. This is the thing we can do.

GATA must be willing to bind where terrorist organisations loose and loose where terrorist organisations bind. Anywhere there is an internal conflict, especially if there is a terrorist organisation which stands to benefit from the escalation of such conflict; GATA must come around to encourage a sustainable resolution.

An essential prerequisite for the reforms to which I gave the name of perestroika was glasnost or transparency, which gave people the possibility but also the right to speak the truth. How could reforms be put in train if one did not tell the truth about the actual situation, if people could not hear the truth about the past?

If you want to leave something for your children, leave a better world, not heaps of money, because at the rate our ancestors screwed up this world and at the rate we are sustaining their stupidity in our pursuit of limitless productivity, soon all the money in the world will not be enough to save our children from imminent disaster.

The very first sentence of the September 2002 National Security Strategy (the President's annual laying out to Congress of the country's security objectives) reads, "The great struggles of the twentieth century between liberty and totalitarianism ended with a decisive victory for the forces of freedom and a single sustainable model for national success: freedom, democracy, and free enterprise." The assumptions behind this statement are false on two counts. First, there is no single sustainable model for national success. Second, the American model, which has indeed been successful, is not available to others, because our success depends greatly on our dominant position at the center of the global capitalist system, and we are not willing to yield it.

Well, it's been obvious for centuries that capitalism is going to self-destruct: that's just inherent in the logic of system―because to the extent that a system is capitalist, that means maximizing short-term profit and not being concerned with long-term effects. In fact, the motto of capitalism was, "private vices, public benefits"―somehow it's gonna work out. Well, it doesn't work out, and it's never going to work out: if you're maximizing short-term profits without concern for the long-term effects, you are going to destroy the environment, for one thing. I mean, you can pretend up to a certain point that the world has infinite resources and that it's an infinite wastebasket―but at some point you're going to run into the reality, which is that that isn't true. Well, we're running into that reality now―and it's very profound. Take something like combustion: anything you burn, no matter what it is, is increasing the greenhouse effect―and this was known to scientists decades ago, they knew exactly what was happening. But in a capitalist system, you don't care about long-term effects like that, what you have to care about is tomorrow's profits. So the greenhouse effect has been building for years, and there's no known technological fix on the horizon―there may not be any answer to this, it could be so serious that there's no remedy. That's possible, and then human beings will turn out to have been a lethal mutation, which maybe destroys a lot of life with us. Or it could be that there's some way of fixing it, or some ameliorating way―nobody knows.

Similarly, a 2016 World Resources Institute report analyzes a variety of possible dietary modifications and finds that “ambitious animal protein reduction”—focused on reducing overconsumption of animal-based foods in regions where people devour more than 60 grams of protein and 2,500 calories per day—holds the greatest promise for ensuring a sustainable future for global food supply and the planet.

To be an effective organisation, the structure of the organisation must be willing to adapt to a network model, leaving the old hierarchy model behind. We see the efficacy of the network model daily in many areas of our lives, and this greatly challenges the old from-top-to-down hierarchical model that many organisations have a hard time letting go of. But I suppose at the end of the day, it is a matter of survival. Simply put, in order to survive, one must adapt and to adapt today, means to take on a more networked approach to doing things in organisations, groups, companies and even in society as a whole (including politics). So in other words, in order for society in all of its forms from big to small, to move forward strongly, it must adapt to a framework that sees itself as a network rather than a hierarchy.

The materialistic consciousness of our culture … is the root cause of the global crisis; it is not our business ethics, our politics or even our personal lifestyles. These are symptoms of a deeper underlying problem. Our whole civilization is unsustainable. And the reason that it is unsustainable is that our value system, the consciousness with which we approach the world, is an unsustainable mode of consciousness.

Humanity faces vast environmental challenges in the coming years; yet to suggest that they are unconquerable would be to place too little faith in the ability of people, both as individuals and as groups, to understand the world and respond to it effectively. Great change is coming; I hope and believe that people can take the initiative to enact change on a global scale, rather than becoming the victims of global change.

Across the broad sweep of human history, societies either were governed autocratically by someone who disposed of a state bureaucracy or had something resembling early democracy where the state was absent, power was decentralized, and their overall size was likely to be small. The idea that one could sustain a democracy in a polity as large as the thirteen American colonies, combined with a central state, was unprecedented

Many argue that individual action doesn't matter in an issue as global and enormous as the climate crisis. They are wrong. Individual actions matter, but perhaps not in the way you think. You alone will not solve the climate crisis. Neither will I. But if you intentionally live a more sustainable life and connect with your community about your practice of One Green Thing, you can build momentum for culture change to shift policy.

The U.S. conceit that its financial and regulatory system could withstand massive capital inflows on a sustained basis without any problems arguably laid the foundations for the global financial crisis of the late 2000s. The thinking that “this time is different”—because this time the U.S. had a superior system—once again proved false. Outsized financial market returns were in fact greatly exaggerated by capital inflows, just as would be the case in emerging markets.

Attention is malleable. We can intensify it, shift it either voluntarily or involuntarily. We can soften it, diffuse it. We can deploy global attention toward tangible external objects, or to their intangible attributes. We can direct attention internally to retrieve items that we have stored in memory. We can sustain attention by infusing a component of motivation, either from the top-down (by intention) or by much more subtler means related to our habitual ongoing attitudes.

An economically weakened and isolationist America will call into question the Pax Americana, whereby the United States oversees international peace and security, and thus expose the world to the unpredictable whims and values of nondemocratic powers. These are not the solutions the world needs. Creating sustainable economic growth in the twenty-first century requires no less than aggressively retooling history’s greatest engine of growth, democratic capitalism itself. This requires a clear-eyed assessment of how ineffective the system is in its current state, politically as well as economically—and then implementing the repairs that will yield better outcomes. Too much is at stake for us to remain wedded to the status quo. The ominous rise of protectionism and nationalism throughout the world portend that the global economy and community are eroding already. The only way forward is to preserve the best of liberal democratic capitalism and to repair the worst. We cannot cling to past practices and old ideologies simply for their own sake. Doing nothing is no choice at all.

Partition severed economic and social links, destroying the political, ecological, and demographic balance it had taken the subcontinent hundreds of years to forge. Yet India with far greater social diversities was able to recover from the shock of partition to lay the foundations of a constitutional democracy. With a legacy of many of the same structural and ideational features of the colonial state as its counterpart, Pakistan was unable to build viable institutions that could sustain the elementary processes of a participatory democracy.

When we take a closer look at the real costs of urbanisation in the global economy, we can see how far this is from the truth. Precisely because there are so many people, a globalised economic model which can only feed, house and clothe a small minority has to be abandoned. ... The devastating consequences of urbanisation are not only environmental; they are also social. ... In providing alternatives to urbanisation and to a globalised economy, (the eco-village movement) presents models for living close to the land and in community with one another.

So dominant is soy as industrial animal feed that the average person in the UK or Europe consumes approximately 61kg of soy per year, largely in the form of animal products such as chicken, pork, salmon, cheese, milk and eggs.36 Only 20–30 per cent of imported soy is ‘certified sustainable’ (and we have already discussed how little that means). So, if you live in the UK, there is a tennis court of land producing soy in the tropics just for you, and most of it comes from places like Brazil and Argentina where ecosystems that affect global climate are being destroyed.**

Even if the initial home-base advantage is hard to sustain, a global strategy can contribute to supplementing and upgrading it. A good example is in consumer electronics, where Matsushita, Sanyo, Sharp, and other Japanese firms initially competed on cost in selling simply designed, portable televisions. As they began penetrating foreign markets, they gained economies of scale and further reduced cost by moving down the learning curve. Worldwide volume then helped to support aggressive investments in marketing, new production equipment, and R&D and to achieve proprietary technology.

Make school affordable. For example, provide family stipends for keeping girls in school. Help girls overcome health barriers. For example, offer deworming treatments. Reduce the time and distance to get to school. For example, provide girls with bikes. Make schools more girl-friendly. For example, offer child-care programs for young mothers. Improve school quality. For example, invest in more and better teachers. Increase community engagement. For example, train community education activists. Sustain girls’ education during emergencies. For example, establish schools in refugee camps. Today,

It is too soon to say when or how this era will end or what will succeed it. But what is clear is that a good many of the trends are worrisome. If, for example, a Sino-American cold war materializes, it is quite possible this era may come to be known as the inter–Cold War era, one bookended by the U.S.-Soviet Cold War and one between the United States and China. Such an outcome would result in lower rates of economic growth for both because trade and investment would inevitably be curtailed. It would also reduce the potential for cooperation on regional and global issues. If the liberal world order is sustained and strengthened with the United States resuming a leading role, this could continue to be an era largely characterized by stability, prosperity, and freedom. It is possible, though, that the United States will choose to largely abandon its leading role in the world. In this case, we could in principle see an era of Chinese primacy, but given China’s character, internal constraints, and the nature and scale of the domestic challenges it faces, this is improbable. More likely is that this will turn out to be an era of deterioration, one in which no country or group of countries exercises effective global leadership. In that case, the future would be one of accelerating global disorder.

God loves my people and me. God also loves those whom I consider my enemies. Now what do I do? The spirit of truth does not see the world in either-or or binary form. Technologies are not always against nature. Human action and nature’s process are not always at odds with each other. Globalism and localism are not mutually exclusive. Immigrants and citizens do not have to be fearful of the other. Gay and straight are not enemies. Pro-life and pro-choice people are not necessarily adversaries. Men and women are not opposites. Archbishop Desmond Tutu said, “Differences are not intended to separate, to alienate. We are different precisely in order to realize our need of one another.”1 In

What the most advanced researchers and theoreticians in all of science now comprehend is that the Newtonian concept of a universe driven by mass force is out of touch with reality, for it fails to account for both observable phenomena and theoretical conundrums that can be explained only by quantum physics: A quantum view explains the success of small efforts quite differently. Acting locally allows us to be inside the movement and flow of the system, participating in all those complex events occurring simultaneously. We are more likely to be sensitive to the dynamics of this system, and thus more effective. However, changes in small places also affect the global system, not through incrementalism, but because every small system participates in an unbroken wholeness. Activities in one part of the whole create effects that appear in distant places. Because of these unseen connections, there is potential value in working anywhere in the system. We never know how our small activities will affect others through the invisible fabric of our connectedness. In what Wheatley calls “this exquisitely connected world,” the real engine of change is never “critical mass”; dramatic and systemic change always begins with “critical connections.”14 So by now the crux of our preliminary needs should be apparent. We must open our hearts to new beacons of Hope. We must expand our minds to new modes of thought. We must equip our hands with new methods of organizing. And we must build on all of the humanity-stretching movements of the past half century: the Montgomery Bus Boycott; the civil rights movement; the Free Speech movement; the anti–Vietnam War movement; the Asian American, Native American, and Chicano movements; the women’s movement; the gay and lesbian movement; the disability rights/pride movement; and the ecological and environmental justice movements. We must find ourselves amid the fifty million people who as activists or as supporters have engaged in the many-sided struggles to create the new democratic and life-affirming values that are needed to civilize U.S. society.

Humanity has changed profoundly, and the accumulation of constant novelties exalts a superficiality which pulls us in one direction. It becomes difficult to pause and recover depth in life. If architecture reflects the spirit of an age, our megastructures and drab apartment blocks express the spirit of globalized technology, where a constant flood of new products coexists with tedious monotony. “Nobody is suggesting a return to the Stone Age,” he wrote. “But we do need to slow down and look at reality in a different way, to appropriate the positive and sustainable progress which has been made, but also to recover the values and the great goals swept away by our unrestrained delusions of grandeur.

Today's American food culture is a contested landscape in search of values, new direction, and its own indigenous sense of rightness and self-worth. It's a culture looking toward ecology, the regional flow of seasons, and opportunities for new ways to invigorate and color the American palate. Our new foodies are concerned with health, sustainability, environmental integrity, social justice, and the push-pull between global and local economies. Our food world is a charged scene of culinary inquiry continually in search of ancestors, historic precedent, and novel ways to explore tradition while surging forward. The chefs and culinarians of twenty-first-century America have become hungry for an origin story all our own.

No, we are not going to keep adding bodies until the world is groaning at the weight of eleven billion of us and more; nine billion is probably closer to the truth, before the population starts to decline. No, fertility rates are not astronomically high in developing countries; many of them are at or below replacement rate. No, Africa is not a chronically impoverished continent doomed to forever grow its population while lacking the resources to sustain it; the continent is dynamic, its economies are in flux, and birth rates are falling rapidly. No, African Americans and Latino Americans are not overwhelming white America with their higher fertility rates. The fertility rates of all three groups have essentially converged.

Latour’s entreaty to “love your monsters” has become a rallying cry in certain green circles, particularly among those most determined to find climate solutions that adhere to market logic. And the idea that our task is to become more responsible Dr. Frankensteins, ones who don’t flee our creations like deadbeat dads, is unquestionably appealing. But it’s a terribly poor metaphor for geoengineering. First, “the monster” we are being asked to love is not some mutant creature of the laboratory but the earth itself. We did not create it; it created—and sustains—us. The earth is not our prisoner, our patient, our machine, or, indeed, our monster. It is our entire world. And the solution to global warming is not to fix the world, it is to fix ourselves.

It’s time to recognize that a broad, multidisciplinary, multi-institutional, multinational initiative, guided by a broader, more integrated and unified perspective, should be playing a central role in guiding our scientific agenda in addressing this issue and informing policy. We need a broad and more integrated scientific framework that encompasses a quantitative, predictive, mechanistic theory for understanding the relationship between human-engineered systems, both social and physical, and the “natural” environment—a framework I call a grand unified theory of sustainability. It’s time to initiate a massive international Manhattan-style project or Apollo-style program dedicated to addressing global sustainability in an integrated, systemic sense.1

How can HOW help us repair our faltering global economy? Only by getting our "hows" right can we ensure that we are sustainable. This can only be achieved when we are rooted in, and inspired by, sustainable values. The global economic meltdown supplied a perfect, but painful, example of how sustainability cannot be guided by situational values. The economic crash occurred because too many financial companies became disconnected from fundamental values and long-term sustainable thinking. Instead of nurturing sustainable collaborations, banks, lenders, borrowers and shareholders pursued short-term relationships founded on situational values. More than ever we need to get out of this cycle of crises and build long-term success and deep human connections so that we achieve enduring significance in today's globally interconnected world.

To enable lending to proceed when the IMF’s sustainability criteria were not met, its bureaucrats designed the “systemic risk waiver.” It was a model of circular reasoning that might well be taught to philosophy students. “Severe debt crises all carry the risks of systemic spillovers,” notes Schadler. The global financial system was deemed to be endangered if a debt payment was missed or a haircut imposed on bondholders, because “confidence” was threatened. Any haircut for bondholders might cause panic and “contagion.” So it doesn’t matter what IMF economists say regarding debt sustainability. The IMF is committed to preserving “confidence” at all costs – confidence that the troika will lend governments enough to pay their bondholders and speculators in full (but not pension funds). The systemic risk waiver means that no bondholder should lose. Labor and taxpayers must pay for the losses from risky loans, or else there will be “contagion.

Sustainability is today’s freedom crusade, because the next generation will not live free—will not have the freedom to pursue its economic dreams or to delight in all that nature has to offer—if our approach to the financial world and the natural are not grounded in sustainable values. That lack of sustainability will constrict everything in our lives. It will limit everything we might want to do. Unless we become less dependent on hydrocarbons, and unless we find a balance between the need for markets to be free enough to reward innovation and risk-taking but not so free as to reward recklessness that can destabilize the whole global economy, our lives will be reduced, redacted, and restricted. We will be overwhelmed by all the toxic assets we will produce in the Market and in Mother Nature. It will feel worse than had the Soviet Union won the Cold War, because we and our children will be enslaved by our financial debts and constricted by our ecological debts.

Much of the so-called environmental movement today has transmuted into an aggressively nefarious and primitive faction. In the last fifteen years, many of the tenets of utopian statism have coalesced around something called the “degrowth” movement. Originating in Europe but now taking a firm hold in the United States, the “degrowthers,” as I shall characterize them, include in their ranks none other than President Barack Obama. On January 17, 2008, Obama made clear his hostility toward, of all things, electricity generated from coal and coal-powered plants. He told the San Francisco Chronicle, “You know, when I was asked earlier about the issue of coal . . . under my plan of a cap and trade system, electricity rates would necessarily skyrocket. . . .”3 Obama added, “. . . So if somebody wants to build a coal-powered plant, they can. It’s just that it will bankrupt them because they’re going to be charged a huge sum for all the greenhouse gas that’s being emitted.”4 Degrowthers define their agenda as follows: “Sustainable degrowth is a downscaling of production and consumption that increases human well-being and enhances ecological conditions and equity on the planet. It calls for a future where societies live within their ecological means, with open localized economies and resources more equally distributed through new forms of democratic institutions.”5 It “is an essential economic strategy to pursue in overdeveloped countries like the United States—for the well-being of the planet, of underdeveloped populations, and yes, even of the sick, stressed, and overweight ‘consumer’ populations of overdeveloped countries.”6 For its proponents and adherents, degrowth has quickly developed into a pseudo-religion and public-policy obsession. In fact, the degrowthers insist their ideology reaches far beyond the environment or even its odium for capitalism and is an all-encompassing lifestyle and governing philosophy. Some of its leading advocates argue that “Degrowth is not just an economic concept. We shall show that it is a frame constituted by a large array of concerns, goals, strategies and actions. As a result, degrowth has now become a confluence point where streams of critical ideas and political action converge.”7 Degrowth is “an interpretative frame for a social movement, understood as the mechanism through which actors engage in a collective action.”8 The degrowthers seek to eliminate carbon sources of energy and redistribute wealth according to terms they consider equitable. They reject the traditional economic reality that acknowledges growth as improving living conditions generally but especially for the impoverished. They embrace the notions of “less competition, large scale redistribution, sharing and reduction of excessive incomes and wealth.”9 Degrowthers want to engage in polices that will set “a maximum income, or maximum wealth, to weaken envy as a motor of consumerism, and opening borders (“no-border”) to reduce means to keep inequality between rich and poor countries.”10 And they demand reparations by supporting a “concept of ecological debt, or the demand that the Global North pays for past and present colonial exploitation in the Global South.”11

A beautiful example of a long-term intention was presented by A. T. Ariyaratane, a Buddhist elder, who is considered to be the Gandhi of Sri Lanka. For seventeen years there had been a terrible civil war in Sri Lanka. At one point, the Norwegians were able to broker peace, and once the peace treaty was in effect, Ariyaratane called the followers of his Sarvodaya movement together. Sarvodaya combines Buddhist principles of right livelihood, right action, right understanding, and compassion and has organized citizens in one-third of that nation’s villages to dig wells, build schools, meditate, and collaborate as a form of spiritual practice. Over 650,000 people came to the gathering to hear how he envisioned the future of Sri Lanka. At this gathering he proposed a five-hundred-year peace plan, saying, “The Buddha teaches we must understand causes and conditions. It’s taken us five hundred years to create the suffering that we are in now.” Ari described the effects of four hundred years of colonialism, of five hundred years of struggle between Hindus, Muslims, and Buddhists, and of several centuries of economic disparity. He went on, “It will take us five hundred years to change these conditions.” Ariyaratane then offered solutions, proposing a plan to heal the country. The plan begins with five years of cease-fire and ten years of rebuilding roads and schools. Then it goes on for twenty-five years of programs to learn one another’s languages and cultures, and fifty years of work to right economic injustice, and to bring the islanders back together as a whole. And every hundred years there will be a grand council of elders to take stock on how the plan is going. This is a sacred intention, the long-term vision of an elder. In the same way, if we envision the fulfillment of wisdom and compassion in the United States, it becomes clear that the richest nation on earth must provide health care for its children; that the most productive nation on earth must find ways to combine trade with justice; that a creative society must find ways to grow and to protect the environment and plan sustainable development for generations ahead. A nation founded on democracy must bring enfranchisement to all citizens at home and then offer the same spirit of international cooperation and respect globally. We are all in this together.

The only word these corporations know is more,” wrote Chris Hedges, former correspondent for the Christian Science Monitor, National Public Radio, and the New York Times. They are disemboweling every last social service program funded by the taxpayers, from education to Social Security, because they want that money themselves. Let the sick die. Let the poor go hungry. Let families be tossed in the street. Let the unemployed rot. Let children in the inner city or rural wastelands learn nothing and live in misery and fear. Let the students finish school with no jobs and no prospects of jobs. Let the prison system, the largest in the industrial world, expand to swallow up all potential dissenters. Let torture continue. Let teachers, police, firefighters, postal employees and social workers join the ranks of the unemployed. Let the roads, bridges, dams, levees, power grids, rail lines, subways, bus services, schools and libraries crumble or close. Let the rising temperatures of the planet, the freak weather patterns, the hurricanes, the droughts, the flooding, the tornadoes, the melting polar ice caps, the poisoned water systems, the polluted air increase until the species dies. There are no excuses left. Either you join the revolt taking place on Wall Street and in the financial districts of other cities across the country or you stand on the wrong side of history. Either you obstruct, in the only form left to us, which is civil disobedience, the plundering by the criminal class on Wall Street and accelerated destruction of the ecosystem that sustains the human species, or become the passive enabler of a monstrous evil. Either you taste, feel and smell the intoxication of freedom and revolt or sink into the miasma of despair and apathy. Either you are a rebel or a slave. To be declared innocent in a country where the rule of law means nothing, where we have undergone a corporate coup, where the poor and working men and women are reduced to joblessness and hunger, where war, financial speculation and internal surveillance are the only real business of the state, where even habeas corpus no longer exists, where you, as a citizen, are nothing more than a commodity to corporate systems of power, one to be used and discarded, is to be complicit in this radical evil. To stand on the sidelines and say “I am innocent” is to bear the mark of Cain; it is to do nothing to reach out and help the weak, the oppressed and the suffering, to save the planet. To be innocent in times like these is to be a criminal.

Continuous growth and the consequent ever-increasing acceleration of the pace of life have profound consequences for the entire planet and, in particular, for cities, socioeconomic life, and the process of global urbanization. Until recent times, the time between major innovations far exceeded the productive life span of a human being. Even in my own lifetime it was unconsciously assumed that one would continue working in the same occupation using the same expertise throughout one’s life. This is no longer true; a typical human being now lives significantly longer than the time between major innovations, especially in developing and developed countries. Nowadays young people entering the workforce can expect to see several major changes during their lifetime that will very likely disrupt the continuity of their careers. This increasingly rapid rate of change induces serious stress on all facets of urban life. This is surely not sustainable, and, if nothing changes, we are heading for a major crash and a potential collapse of the entire socioeconomic fabric. The challenges are clear: Can we return to an analog of a more “ecological” phase from which we evolved and be satisfied with some version of sublinear scaling and its attendant natural limiting, or no-growth, stable configuration? Is this even possible?

The nudge movement spawned by Thaler and Sunstein has been spectacularly successful around the globe. A 2017 review in the Economist described how policy makers were beginning to embrace insights from behavioral science: In 2009 Barack Obama appointed Mr Sunstein as head of the White House’s Office of Information and Regulatory Affairs. The following year Mr Thaler advised Britain’s government when it established BIT, which quickly became known as the “nudge unit”. If BIT did not save the government at least ten times its running cost (£500,000 a year), it was to be shut down after two years. Not only did BIT stay open, saving about 20 times its running cost, but it marked the start of a global trend. Now many governments are turning to nudges to save money and do better. In 2014 the White House opened the Social and Behavioural Sciences Team. A report that year by Mark Whitehead of Aberystwyth University counted 51 countries in which “centrally directed policy initiatives” were influenced by behavioural sciences. Nonprofit organisations such as Ideas42, set up in 2008 at Harvard University, help run dozens of nudge-style trials and programmes around the world. In 2015 the World Bank set up a group that is now applying behavioural sciences in 52 poor countries. The UN is turning to nudging to help hit the “sustainable development goals”, a list of targets it has set for 2030.32

In a sense, the farmer was the looniest speculator in a nation overrun with them. He was wagering he would master this fathomlessly intricate global game, pay off his many debts, and come out with enough extra to play another round. On top of that, he was betting on the kindness of Mother Nature, always supremely risky. But the farmer had no choice if he hoped to sustain himself and a way of life, the family farm. Instead, he was drawn into a kind of social suicide. The family farm and the whole network of small-town life that it patronized were being washed away into the rivers of capital and credit that flowed toward the railroads, banks, and commodity exchanges, toward the granaries, wholesalers, and numerous other intermediaries that stood between the farmer and the world market. Disappearing into all the reservoirs of capital accumulation, the family farm increasingly remained a privileged way of life only in sentimental memory. Perversely the dynamic Lincoln had described as the pathway out of dependency—spending a few years earning wages, saving up, buying a competency, and finally hiring others—now operated in reverse. Starting out as independent farmers, families then slipped inexorably downward, first mortgaging the homestead, then failing under intense pressure to support that mortgage (they called themselves “mortgage slaves”) and falling into tenancy—or into sharecropping if in the South—and finally ending where Lincoln’s story began, as dispossessed farm and migrant laborers.

We have been thinking and doing a post jobs-system economy in Detroit for more than two decades. In fall 2011, several hundred people from Detroit and around the nation came together to share the lessons we have derived from our struggles to distinguish “work” from “jobs.” I noted that people moved from the farm to the city to take “jobs.” They went from making clothes and growing food to buying clothes and buying food. Humans changed from producers to consumers, and their models and ideals of work became factory oriented. Olga Bonfiglio, a professor at Kalamazoo College, wrote a thoughtful response to my presentation and the many others comprising our Reimagining Work conference. “Basically, work is about one’s calling in life and contributions to the community while jobs are more about the specific tasks people perform for an organization,” she remarked. “ ‘Jobs’ have a dehumanizing effect as people fill interchangeable slots in a big machine. In today’s global economy workers can be easily replaced with those willing to work for lower wages. So, transformation to any new system of ‘work’ must begin with one’s own personal discernment about identity and purpose in this life.” We know we have not been alone in Detroit. All over the planet more and more people are thinking beyond making a living to making a life—a life that respects Earth and one another. Just as we need to reinvent democracy, now is the time for us to reimagine work and reimagine life. The new paradigm we must establish is about creating systems that bring out the best in each of us, instead of trying to harness the greed and selfishness of which we are capable. It is about a new balance of individual, family, community, work, and play that makes us better humans.

Consider a mug of American coffee. It is found everywhere. It can be made by anyone. It is cheap - and refills are free. Being largely without flavor, it can be diluted to taste. What it lacks in allure it makes up in size. It is the most democratic method ever devised for introducing caffeine into human beings. Now take a cup of Italian espresso. It requires expensive equipment. Price-to-volume ratio is outrageous, suggesting indifference to the consumer and ignorance of the market. The aesthetic satisfaction accessory to the beverage far outweighs its metabolic impact. It is not a drink; it is an artifact. This contrast can stand for the differences between America and Europe - differences nowadays asserted with increased frequency and not a little acrimony on both sides of the Atlantic. The mutual criticisms are familiar. To American commentators Europe is 'stagnant.' Its workers, employers, and regulations lack the flexibility and adaptability of their U.S. counterparts. The costs of European social welfare payments and public services are 'unsustainable.' Europe's aging and 'cossetted' populations are underproductive and self-satisfied. In a globalized world, the 'European social model' is a doomed mirage. This conclusion is typically drawn even by 'liberal' American observers, who differ from conservative (and neoconservative) critics only in deriving no pleasure from it. To a growing number of Europeans, however, it is America that is in trouble and the 'American way of life' that cannot be sustained. The American pursuit of wealth, size, and abundance - as material surrogates for happiness - is aesthetically unpleasing and ecologically catastrophic. The American economy is built on sand (or, more precisely, other people's money). For many Americans the promise of a better future is a fading hope. Contemporary mass culture in the U.S. is squalid and meretricious. No wonder so many Americans turn to the church for solace.

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We have traded our intimacy for social media, our romantic bonds for dating matches on apps, our societal truth for the propaganda of corporate interests, our spiritual questioning for dogmatism, our intellectual curiosity for standardized tests and grading, our inner voices for the opinions of celebrities and hustler gurus and politicians, our mindfulness for algorithmic distractions and outrage, our inborn need to belong to communities for ideological bubbles, our trust in scientific evidence for the attractive lies of false leaders, our solitude for public exhibitionism. We have ignored the hunter-gatherer wisdom of our past, obedient now to the myth of progress. But we must remember who we are and where we came from. We are animals born into mystery, looking up at the stars. Uncertain in ourselves, not knowing where we are heading. We exist with the same bodies, the same brains, as Homo sapiens from thousands of years past, roaming on the plains, hunting in forests and by the sea, foraging together in small bands. Except now, our technology is exponentially increasing at a scale that we cannot predict. We are overwhelmed with information; lost in a matrix that we do not understand. Our civilizational “progress” is built on the bones of the indigenous and the poor and the powerless. Our “progress” comes at the expense of our land, and oceans, and air. We are reaching beyond what we can globally sustain. Former empires have perished from their unrestrained greed for more resources. They were limited in past ages by geography and capacity, collapsing in regions, and not over the entire planet. What will be the cost of our progress? We have grown arrogant in our comfort, hardened away from our compassion, believing that our reality is the only reality. Yet even at our most uncertain, there are still those saints who are unknown and nameless, who help even when they do not need to help. They often are not rich, don’t have their profiles written up in magazines, and will never win any prestigious awards. They may have shared their last bit of food while already surviving on so little. They may have cherished the disheartened, shown warmth to the neglected, tended to the diseased and dying, spoken kindly to the hopeless. They do not tremble in silence while the wheels of prejudice crush over their land. Withering what was once fertile into pale death and smoke. They tend to what they love, to what they serve. They help, even when they could fall back into ignorance, even when they could prosper through easy greed, even when they could compromise their values, conforming into groupthink for the illusion of security. They help.

The attachment voids experienced by immigrant children are profound. The hardworking parents are focused on supporting their families economically and, unfamiliar with the language and customs of their new society, they are not able to orient their children with authority or confidence. Peers are often the only people available for such children to latch on to. Thrust into a peer-oriented culture, immigrant families may quickly disintegrate. The gulf between child and parent can widen to the point that becomes unbridgeable. Parents of these children lose their dignity, their power, and their lead. Peers ultimately replace parents and gangs increasingly replace families. Again, immigration or the necessary relocation of people displaced by war or economic misery is not the problem. Transplanted to peer-driven North American society, traditional cultures succumb. We fail our immigrants because of our own societal failure to preserve the child-parent relationship. In some parts of the country one still sees families, often from Asia, join together in multigenerational groups for outings. Parents, grandparents, and even frail great-grandparents mingle, laugh, and socialize with their children and their children's offspring. Sadly, one sees this only among relatively recent immigrants. As youth become incorporated into North American society, their connections with their elders fade. They distance themselves from their families. Their icons become the artificially created and hypersexualized figures mass-marketed by Hollywood and the U.S. music industry. They rapidly become alienated from the cultures that have sustained their ancestors for generation after generation. As we observe the rapid dissolution of immigrant families under the influence of the peer-oriented society, we witness, as if on fast-forward video, the cultural meltdown we ourselves have suffered in the past half century. It would be encouraging to believe that other parts of the world will successfully resist the trend toward peer orientation. The opposite is likely to be the case as the global economy exerts its corrosive influences on traditional cultures on other continents. Problems of teenage alienation are now widely encountered in countries that have most closely followed upon the American model — Britain, Australia, and Japan. We may predict similar patterns elsewhere to result from economic changes and massive population shifts. For example, stress-related disorders are proliferating among Russian children. According to a report in the New York Times, since the collapse of the Soviet Union a little over a decade ago, nearly a third of Russia's estimated 143 million people — about 45 million — have changed residences. Peer orientation threatens to become one of the least welcome of all American cultural exports.

The media have indeed informed the public about threats to our air, water and food. Ever since 1962, when Rachel Carson published Silent Spring, more and more information has been made available. And the public has responded. About fifteen years ago, public interest in the environment reached its height. In 1988, George Bush Senior promised that, if elected, he would be an environmental president. In the same year, Canadian Prime Minister Brian Mulroney was re-elected, and to indicate his ecological concern he moved the minister of the environment into the inner Cabinet. Newly created environment departments around the world were poised to cut back on fossil-fuel use, monitor the effects of acid rain and other pollutants, clean up toxic wastes, and protect plant and animal species. Information about our troubled environment had reached a large number of people, and that information, as expected, led to civic and political action. In 1992, it all reached its apex as the largest-ever gathering of heads of state in human history met at the Earth Summit in Rio de Janeiro. “Sustainable development” was the rallying cry, and politicians and business leaders promised to take a new path. Henceforth, they said, the environment would be weighed in every political, social and economic decision. Yet only two weeks after all the fine statements of purpose and government commitments were signed in Rio, the Group of Seven industrialized nations met in Munich and not a word was mentioned about the environment. The main topic was the global economy. The environment, it was said, had fallen off the list of public concerns, and environmentalism had been relegated to the status of a transitory fad.

Increasingly, progressive voices in the media are shining a spotlight on the need for new businesses that serve both entrepreneurs and local communities. Yes! Magazine is a leading chronicler of independence from the global economy, with features such as “31 Ways to Jump Start the Local Economy,” “Wendell Berry’s 17 Rules for a Sustainable Economy,” “A Resilient Community,” “Small Banks, Radical Vision,” and other numerous stories on how consumers and householders can become producers of energy and food. Epidemiologist Richard Wilkinson, in his bestseller The Impact of Inequality: How to Make Sick Societies Healthier, offered both a survey of our nation’s growing economic inequalities and an eloquent argument that such inequalities will lead to increased anxiety, fear, isolation, health failures, and chronic insecurity.

Kita ingin ke depan ekonomi global itu more balanced, tidak terlalu banyak mismatch antara supply dengan demand. Tidak terlalu terjadi mismatch dalam international trade and investment dan sebagainya, dan more sustainable.

Global corporations have the human capital, the financial resources, the technology, the international footprint, the power of markets and the profit motivation to build a better world. NGOs will be essential partners...Governments will be essential partners...By engaging together through an iterative process, we will achieve "A Better World.