Responsible Consumption And Production Quotes

Everyone is so locked into the current way of doing things, they never see the larger picture or other, more responsible and efficient possibilities. A REAL economy is always wanting to limit consumption/manufacturing as much as possible by assuring the strategically "best" and "adaptable" productions at all times, while keeping balance with human needs and public health. It is a total shift in intent than what we have today.

The transformation of the community into an administrative state responsible for total social welfare leads to a paternal totality without a house-father when it fails to find any archy or cracy that is more than a mere nomos of distribution and production. I consider it to be a utopia when Friedrich Engels promises that one day all power of men over men will cease, that there will be only production and consumption with no problems, and that "things will govern themselves." This things-governing-themselves will make every archy and cracy super­fluous , and demonstrate that mankind at last has found its formula, just as, according to Dostoyevsky, the bees found their formula in the beehive, because animal s, too, have their nomos. Most of those who swarm around a nomos basileus fail to notice that, in reality, they propagate just such a formula.

the fashion industry has an enormous carbon footprint. Textile production is second only to the oil industry for pollution. It adds more greenhouse gases to our atmosphere than all international flights and maritime shipping combined. Estimates suggest that the fashion industry is responsible for a whopping 10 percent of global CO2 emissions,26 and as we increase our consumption of fast fashion, the related emissions are set to grow rapidly.

Is it possible nevertheless that our consumer culture does make good on its promises, or could do so? Might these, if fulfilled, lead to a more satisfying life? When I put the question to renowned psychologist Tim Krasser, professor emeritus of psychology at Knox College, his response was unequivocal. "Research consistently shows," he told me, "that the more people value materialistic aspirations as goals, the lower their happiness and life satisfaction and the fewer pleasant emotions they experience day to day. Depression, anxiety, and substance abuse also tend to be higher among people who value the aims encouraged by consumer society." He points to four central principles of what he calls ACC — American corporate capitalism: it "fosters and encourages a set of values based on self-interest, a strong desire for financial success, high levels of consumption, and interpersonal styles based on competition." There is a seesaw oscillation, Tim found, between materialistic concerns on the one hand and prosocial values like empathy, generosity, and cooperation on the other: the more the former are elevated, the lower the latter descend. For example, when people strongly endorse money, image, and status as prime concerns, they are less likely to engage in ecologically beneficial activities and the emptier and more insecure they will experience themselves to be. They will have also lower-quality interpersonal relationships. In turn, the more insecure people feel, the more they focus on material things. As materialism promises satisfaction but, instead, yields hollow dissatisfaction, it creates more craving. This massive and self-perpetuating addictive spiral is one of the mechanisms by which consumer society preserves itself by exploiting the very insecurities it generates. Disconnection in all its guises — alienation, loneliness, loss of meaning, and dislocation — is becoming our culture's most plentiful product. No wonder we are more addicted, chronically ill, and mentally disordered than ever before, enfeebled as we are by such malnourishment of mind, body and soul.

Maybe you don't think it's helpful to hear how big the problem is and how we're making it worse without thinking about it. I agree: the size of the problem and the narrative of personal responsibility is destructive! It makes us feel guilty about everything we do, even though we had no idea and weren't responsible for setting up the cattle industry! It shouldn't be the consumer's responsibility to find out what type of fish is okay to eat, or which inexpensive cashmere sweater is okay to buy (which is not to say you should eat fish and wear cheap cashmere with abandon). Instead, it should be up to the company to produce cashmere responsible or not to catch and sell fish that shouldn't be caught and sold, since the companies making money from these activities are the experts (theoretically) who control how the product is made. That's a change we can demand companies make. We don't have to buy their products if they are unwilling to at least tell us where they come from.

Hey Pete. So why the leave from social media? You are an activist, right? It seems like this decision is counterproductive to your message and work." A: The short answer is I’m tired of the endless narcissism inherent to the medium. In the commercial society we have, coupled with the consequential sense of insecurity people feel, as they impulsively “package themselves” for public consumption, the expression most dominant in all of this - is vanity. And I find that disheartening, annoying and dangerous. It is a form of cultural violence in many respects. However, please note the difference - that I work to promote just that – a message/idea – not myself… and I honestly loath people who today just promote themselves for the sake of themselves. A sea of humans who have been conditioned into viewing who they are – as how they are seen online. Think about that for a moment. Social identity theory run amok. People have been conditioned to think “they are” how “others see them”. We live in an increasing fictional reality where people are now not only people – they are digital symbols. And those symbols become more important as a matter of “marketing” than people’s true personality. Now, one could argue that social perception has always had a communicative symbolism, even before the computer age. But nooooooothing like today. Social media has become a social prison and a strong means of social control, in fact. Beyond that, as most know, social media is literally designed like a drug. And it acts like it as people get more and more addicted to being seen and addicted to molding the way they want the world to view them – no matter how false the image (If there is any word that defines peoples’ behavior here – it is pretention). Dopamine fires upon recognition and, coupled with cell phone culture, we now have a sea of people in zombie like trances looking at their phones (literally) thousands of times a day, merging their direct, true interpersonal social reality with a virtual “social media” one. No one can read anymore... they just swipe a stream of 200 character headlines/posts/tweets. understanding the world as an aggregate of those fragmented sentences. Massive loss of comprehension happening, replaced by usually agreeable, "in-bubble" views - hence an actual loss of variety. So again, this isn’t to say non-commercial focused social media doesn’t have positive purposes, such as with activism at times. But, on the whole, it merely amplifies a general value system disorder of a “LOOK AT ME! LOOK AT HOW GREAT I AM!” – rooted in systemic insecurity. People lying to themselves, drawing meaningless satisfaction from superficial responses from a sea of avatars. And it’s no surprise. Market economics demands people self promote shamelessly, coupled with the arbitrary constructs of beauty and success that have also resulted. People see status in certain things and, directly or pathologically, use those things for their own narcissistic advantage. Think of those endless status pics of people rock climbing, or hanging out on a stunning beach or showing off their new trophy girl-friend, etc. It goes on and on and worse the general public generally likes it, seeking to imitate those images/symbols to amplify their own false status. Hence the endless feedback loop of superficiality. And people wonder why youth suicides have risen… a young woman looking at a model of perfection set by her peers, without proper knowledge of the medium, can be made to feel inferior far more dramatically than the typical body image problems associated to traditional advertising. That is just one example of the cultural violence inherent. The entire industry of social media is BASED on narcissistic status promotion and narrow self-interest. That is the emotion/intent that creates the billions and billions in revenue these platforms experience, as they in turn sell off people’s personal data to advertisers and governments. You are the product, of course.

The healthiest carbohydrates come from whole grains, legumes, vegetables and whole fruits. The least healthy carbohydrates come from white bread, white rice, past and other refined grains, sugary foods and drinks and potatoes. There is an easy way to tell healthy fats from unhealthy fats. Most of the healthy fats - the monounsaturated and polyunsaturated fats - come from plants and are liquid at room temperature. Rich green olive oil, golden sunflower oil, the oil that rises to the top of a jar of natural nut butter and the oils that come from fatty fish and all examples of healthy unsaturated fats. The unhealthy fats ( saturated fats ) and the very unhealthy fats ( trans fats ) tend to be solid at room temperature, such as the fat that marbles a steak or that is found in a stick of butter. Meat and full fat dairy products are the biggest sources of saturated fat in the western diet. So for good health, enjoy healthy fats, limit saturated fat and avoid trans fat. Mindfulness practice touches the stillness in ourselves. It allows us to calm down and reflect so that we can reconnect with our true self. When we are free from our automatic responses, we can see more clearly things as they are, from moment to moment, without judgment, preconceived notions or bias. We get to know ourselves better. We become more more in tune with our own feelings, actions and thoughts as well as with the feelings, actions and thoughts of others. You need to ask yourself what is it that you really want. Often our habit energy and fear prevent us from identifying what we want and from living healthily. The essential point is that we do not try to repress our afflictions, our negative energies, because the more we resist or fight them, the stronger they will grow in us. We need only to learn to recognize them, embrace them and bathe them in the energy of mindfulness. Once you can be in the present, you will recognize that your fears, anger and despair are all projections from the past. They are not the present reality. Don't just sit there and wait for your negative feelings to pass. Complaining will not change your life. Change your thinking and you can let go of limitations you imposed on yourself. Explore and be proactive. I am aware that happiness depends on my mental attitude and not on external conditions and that I can live happily in the present moment simply by remembering that I already have more than enough conditions to be happy. Aware of the suffering caused by unmindful speech and the inability to listen to others, I am committed to cultivating loving speech and compassionate listening in order to relieve suffering and to promote reconciliation and peace in myself and among other people. I am determined not to try to cover up loneliness, anxiety or other suffering by losing myself in consumption.

day, the trigger was an older woman with deep wrinkles. To this day, I cannot be certain about what caused her to react so strongly. Perhaps she had used up her patience simmering in the sun for hours at the back of the line. Perhaps she had some desperately hungry grandchildren who she needed to get back to. It is impossible to know exactly what happened. But after she received her allocation of wheat, she broke the established rules of the feeding site and moved toward Bubba. She looked up at him and unleashed a verbal attack. Bubba, as gentle as ever, simply smiled at her. The more he smiled, the angrier she got. I noticed the commotion when our Somali guards suddenly tensed and turned toward the disturbance. All I could see was Bubba, head and shoulders above a gathering crowd, seemingly unperturbed, and smiling down at someone. His patient response only fueled the woman’s rage. I heard her sound of fury long before I spotted the source when she launched a long stream of vile curses at Bubba. Thankfully, he didn’t understand a word that she was saying. It was now possible to understand her complaint. She was upset about the quality of the “animal feed” that was being distributed for human consumption. She was probably right in her assessment of the food. These were surplus agricultural products that United Nations contributing members didn’t want, couldn’t sell, and had no other use for. As this hulking American continued to smile, the woman realized that she was not communicating. Now, furious and frustrated, she bent down, set her plastic bag on the ground, grabbed two fistfuls of dirty, broken wheat, grain dust, dirt and chaff. She straightened to her full height and flung the filthy mixture as hard as she could into Bubba’s face. The crowd was deathly silent as I heard a series of loud metallic clicks that indicated that an entire squad of American soldiers had instinctively locked and loaded all weapons in readiness for whatever might happen next. Everything felt frozen in time as everyone waited and watched for Bubba’s reaction. A Somali man might have beaten the woman for such a public insult—and he would have considered his action and his anger entirely justified. I knew that Bubba had traveled half-way around the world at his own expense to spend three months of personal vacation time to help hurting people. And this was the thanks that he received? He was hot, sweaty, and drained beyond exhaustion—and he had just been publicly embarrassed. He had every reason to be absolutely livid. Instead, he raised one hand to rub the grit out of his eyes, and then he gave the woman one more big smile. At that point, he began to sing. And what he sang wasn’t just any song. She didn’t understand the words, of course. But she, and the entire crowd, stood in silent amazement as Bubba belted out the words to the 1950’s Elvis Presley rock-n-roll classic: You ain’t nothin’ but a hound dog Cryin’ all the time You ain’t nothin’ but a hound dog Cryin’ all the time Well, you ain’t never caught a rabbit And you ain’t no friend of mine. By the time he started singing the next verse, the old woman had turned and stomped off in frustration, angrily plowing a path through the now-smiling crowd of Somalis to make her escape. Watching her go, Bubba raised his voice to send her off with rousing rendition of the final verse: Well they said you was high-classed Well, that was just a lie Ya know they said you was high-classed Well, that was just a lie Well, you ain’t never caught a rabbit And you ain’t no friend of mine.

One mechanism through which tight junctions are opened is zonulin. Zonulin, a protein secreted into the gut by the enterocytes, is supposed to regulate the rapid opening and closing of tight junctions. However, it is now believed that zonulin may play a critical role in the development of autoimmune disease. Patients with celiac disease are known to have increased zonulin levels, stimulating the opening of more tight junctions and probably keeping them open longer. In these patients, the secretion of zonulin is stimulated by the consumption of gluten (or, more specifically, the protein fraction of gluten called gliadin). Increased zonulin production, also in response to gluten, also causes a leaky gut preceding type 1 diabetes.

Here is why the wellbeing economy comes at the right time. At the international level there have been some openings, which can be exploited to turn the wellbeing economy into a political roadmap. The first was the ratification of the Sustainable Development Goals (SDGs) in 2015. The SDGs are a loose list of 17 goals, ranging from good health and personal wellbeing to sustainable cities and communities as well as responsible production and consumption. They are a bit scattered and inconsistent, like most outcomes of international negotiations, but they at least open up space for policy reforms. For the first time in more than a century, the international community has accepted that the simple pursuit of growth presents serious problems. Even when it comes at high speed, its quality is often debatable, producing social inequalities, lack of decent work, environmental destruction, climate change and conflict. Through the SDGs, the UN is calling for a different approach to progress and prosperity. This was made clear in a 2012 speech by Secretary General Ban Ki-moon, who explicitly connected the three pillars of sustainable development: ‘Social, economic and environmental wellbeing are indivisible.’82 Unlike in the previous century, we now have a host of instruments and indicators that can help politicians devise different policies and monitor results and impacts throughout society. Even in South Africa, a country still plagued by centuries of oppression, colonialism, extractive economic systems and rampant inequality, the debate is shifting. The country’s new National Development Plan has been widely criticised because of the neoliberal character of the main chapters on economic development. Like the SDGs, it was the outcome of negotiations and bargaining, which resulted in inconsistencies and vagueness. Yet, its opening ‘vision statement’ is inspired by a radical approach to transformation. What should South Africa look like in 2030? The language is uplifting: We feel loved, respected and cared for at home, in community and the public institutions we have created. We feel understood. We feel needed. We feel trustful … We learn together. We talk to each other. We share our work … I have a space that I can call my own. This space I share. This space I cherish with others. I maintain it with others. I am not self-sufficient alone. We are self-sufficient in community … We are studious. We are gardeners. We feel a call to serve. We make things. Out of our homes we create objects of value … We are connected by the sounds we hear, the sights we see, the scents we smell, the objects we touch, the food we eat, the liquids we drink, the thoughts we think, the emotions we feel, the dreams we imagine. We are a web of relationships, fashioned in a web of histories, the stories of our lives inescapably shaped by stories of others … The welfare of each of us is the welfare of all … Our land is our home. We sweep and keep clean our yard. We travel through it. We enjoy its varied climate, landscape, and vegetation … We live and work in it, on it with care, preserving it for future generations. We discover it all the time. As it gives life to us, we honour the life in it.83 I could have not found better words to describe the wellbeing economy: caring, sharing, compassion, love for place, human relationships and a profound appreciation of what nature does for us every day. This statement gives us an idea of sufficiency that is not about individualism, but integration; an approach to prosperity that is founded on collaboration rather than competition. Nowhere does the text mention growth. There’s no reference to scale; no pompous images of imposing infrastructure, bridges, stadiums, skyscrapers and multi-lane highways. We make the things we need. We, as people, become producers of our own destiny. The future is not about wealth accumulation, massive

Infantilising yourself can often seem like a plea for diminished responsibility. Most of us will have encountered someone who, when criticised for behaving badly, appeals to their own vulnerability as a way of letting themselves off the hook. No matter what they do or the harm they cause, it’s never fair to criticise them, because there’s always some reason – often framed through therapy jargon or the language of social justice – why it isn’t their fault. Childishness grants them a perpetual innocence; they are constitutionally incapable of being in the wrong. But we will never make the world better if we act like this. Thinking of yourself as a smol bean baby is a way of tapping out and expecting other people to fight on your behalf. It also makes you a more pliant consumer. Social media is awash with the idea that ‘it’s valid not to be productive’, as though productivity were the only manifestation of capitalism and streaming Disney+ all day is a form of resistance. It’s much rarer to encounter the idea that we have a responsibility about what we consume, or that satisfying our own desires whenever we want is not always a good thing: “there is no ethical consumption under capitalism” has morphed into “there is no unethical consumption under capitalism”.

Waste levels Logistics: Schedule accuracy On time delivery percentage Average time to deliver Inventory accuracy Human resources: Employee turnover Average time to fill a position Cost per hire Employee satisfaction/engagement index Absenteeism Salary competitiveness factor Training return on investment Corporate social responsibility: Carbon and water footprints Energy consumption Product recycling rate Waste recycling rate

Soy Fear of eating soy, especially with hormone-positive breast cancers, stems from the idea that phytoestrogen compounds in soybeans have estrogen-like properties. However, plant-based estrogens are chemically different from human. In fact, research on consumption of soy foods and cancer (though limited), suggests that eating whole soybean products like tofu, tempeh, edamame, soy milk, or similar may actually have a positive impact on overall mortality and prevention of breast cancer.

Evidence for climate change has been available for some time, so why has this 'urgent global response' (in Stern's words) not occurred? The IPCC (2015) have argued that we could limit the effects of climate change by changing our individual and collective behaviour. We could fly less, eat less meat, use public transport, cycle or walk, recycle, choose more low carbon products, have shorter showers, waste less food or reduce home energy use. There has been some significant change but nothing like the 'global response' required to ameliorate the further deleterious effects of climate change. We are reminded here of a somewhat depressing statistic reported by a leading multinational, Unilever, in their 'sustainable Living Plan.' In 2013, they outlined how they were going to halve the greenhouse gas impact of their products across the life cycle by 2020. To achieve this goal, they reduced greenhouse gas emissions from their manufacturing chain. They opted for more environmentally friendly sourcing of raw materials, doubled their use of renewable energy and produced concentrated liquids and powders. They reduced greenhouse gas emissions from transport and greenhouse gas emissions from refrigeration. They also restricted employee travel. The result of all these initiatives was that their 'greenhouse gas footprint impact per consumer... increased by around 5% since 2010.' They concluded, 'We have made good progress in those areas under our control but ... the big challenges are those areas not under direct control like... consumer behaviour ' (2013:16; emphasis added). It seems that consumers are not 'getting the message.' They are not opting for the low carbon alternatives in the way envisaged; they are not changing the length of their showers (to reduce energy and water consumption); they are not breaking their high-carbon habits. The question is why?

The society of the spectacle paints its own picture of itself and its enemies, imposes its own ideological categories on the world and its history. Fear is the very last response. For everything that happens is reassuringly part of the natural order of things. Real historical changes, which show that this society can be superseded, are reduced to the status of novelties, processed for mere consumption. The revolt of youth against an imposed and “given” way of life is the first sign of a total subversion. It is the prelude to a period of revolt — the revolt of those who can no longer live in our society. Faced with a danger, ideology and its daily machinery perform the usual inversion of reality. A historical process becomes a pseudo-category of some socio-natural science: the Idea of Youth. Youth is in revolt, but this is only the eternal revolt of youth; every generation espouses ”good causes,” only to forget them when ”the young man begins the serious business of production and is given concrete and real social aims.” After the social scientists come the journalists with their verbal inflation. The revolt is contained by overexposure: we are given it to contemplate so that we shall forget to participate. In the spectacle, a revolution becomes a social aberration– in other words a social safety valve–which has its part to play in the smooth working of the system . . . In reality, if there is a problem of youth in modern capitalism it is part of the total crisis of that society. It is just that youth feels the crisis most acutely.

Rather than complimenting humans in their animalistic instincts to keep having a one-eyed focus on material well-being only, Islam inculcates piousness, kindness, cooperation and communal responsibility in humans. In some instances, Islam guides explicitly to avoid extravagance, lavishness and using certain products and services which harm a human’s ethical existence and well-being either individually and/or harm the society in the process. Islamic economics incorporates ethical values and excludes from the consumption bundle various goods which bring either private loss or welfare loss to the society.

We use most of our powers to extend life. In so doing, we succeed only in reducing life to survival. We live in order to survive. The mania for health and optimization is a reflexive response to the lack of being. We try to compensate for the absence of being by extending bare life, and in so doing we become desensitized to life’s intensity. We confuse it with increased production, performance and consumption, but these are merely forms of survival.