Sustainability For Future Generations Quotes

Nature is inexhaustibly sustainable if we care for it. It is our universal responsibility to pass a healthy earth onto future generations.

Your talent and giftedness as a leader have the potential to take you farther than your character can sustain you. That ought to scare you.

Anyone who has a garden, park or orchard tree has an opportunity to ensure that it offers protection, brings beauty and bears fruit for future generations. In short, every one of us should aspire to be a forester.

Corporate governance involves its fair share of visible stakeholders, but considering the impact on invisible stakeholders like future generations is crucial for long-term sustainability.

Musk has talked about having more kids, and it’s on this subject that he delivers some controversial philosophizing vis-à-vis the creator of Beavis and Butt-head. “There’s this point that Mike Judge makes in Idiocracy, which is like smart people, you know, should at least sustain their numbers,” Musk said. “Like, if it’s a negative Darwinian vector, then obviously that’s not a good thing. It should be at least neutral. But if each successive generation of smart people has fewer kids, that’s probably bad, too. I mean, Europe, Japan, Russia, China are all headed for demographic implosion. And the fact of the matter is that basically the wealthier—basically wealth, education, and being secular are all indicative of low birth rate. They all correlate with low birth rate. I’m not saying like only smart people should have kids. I’m just saying that smart people should have kids as well. They should at least maintain—at least be a replacement rate. And the fact of the matter is that I notice that a lot of really smart women have zero or one kid. You’re like, ‘Wow, that’s probably not good.

Earth care, as it turns out, is really about self-care and other-care. What we design today impacts how we live tomorrow. For better or for worse, it impacts far into upcoming generations.

I don’t presume to grasp Aboriginal knowledge fully. It comes from a way of knowing the earth—an epistemology—different from that of my own culture. It speaks of being attuned to the blooming of the bitterroot, the running of the salmon, the cycles of the moon. Of knowing that we are tied to the land—the trees and animals and soil and water—and to one another, and that we have a responsibility to care for these connections and resources, ensuring the sustainability of these ecosystems for future generations and to honor those who came before. Of treading lightly, taking only what gifts we need, and giving back. Of showing humility toward and tolerance for all we are connected to in this circle of life. But what my years in the forestry profession have also shown me is that too many decision-makers dismiss this way of viewing nature and rely only on select parts of science. The impact has become too devastating to ignore. We can compare the condition of the land where it has been torn apart, each resource treated in isolation from the rest, to where it has been cared for according to the Secwepemc principal of k̓wseltktnews (translated as “we are all related”) or the Salish concept of nə́c̓aʔmat ct (“we are one”). We must heed the answers we’re being given.

Almost by definition, secularism cannot be a future: it's a present-tense culture that over time disconnects a society from cross-generational purpose. Which is why there are no examples of sustained atheist civilizations. "Atheistic humanism" became inhumanism in the hands of the Fascists and Communists and, in its less malign form in today's European Union, a kind of dehumanism in which a present-tense culture amuses itself to extinction.

Sustainability, or fairness to the future, therefore involves the concept of stewardship, the idea that the living generation must be stewards of the earth’s resources for the generations that will come later. That’s a tough role to play. There is nothing natural or innate about it. We need to defend the interests of those whom we’ve never met and never will. Yet those are our descendants and our fellow humanity. Alas, it’s a role that we’ve mostly ignored till now, to the increasing peril of all who will follow. The

Is achieving a meaningful sustainability of all vitally essential life systems for all future generations, wholly dependent upon recognizing our plain obligation as the sole keeper species?

Et là-bas, au fin fond de "l'enfer vert", un chasseur indien, plus clairvoyant que tant de spécialistes, donnait en une phrase la clé de tout le problème : nous sommes tous, individuellement et collectivement, responsables de notre terre.

Leaders instill courage in the hearts of those who follow. This rarely happens through words alone. It generally requires action. It goes back to what we said earlier: Somebody has to go first. By going first, the leader furnishes confidence to those who follow. As a next generation leader, you will be called upon to go first. That will require courage. But in stepping out you will give the gift of courage to those who are watching. What do I believe is impossible to do in my field, but if it could be done would fundamentally change my business? What has been done is safe. But to attempt a solution to a problem that plagues an entire industry - in my case, the local church - requires courage. Unsolved problems are gateways to the future. To those who have the courage to ask the question and the tenacity to hang on until they discover or create an answer belongs the future. Don’t allow the many good opportunities to divert your attention from the one opportunity that has the greatest potential. Learn to say no. There will always be more opportunities than there is time to pursue them. Leaders worth following are willing to face and embrace current reality regardless of how discouraging or embarrassing it might be. It is impossible to generate sustained growth or progress if your plan for the future is not rooted in reality. Be willing to face the truth regardless of how painful it might be. If fear causes you to retreat from your dreams, you will never give the world anything new. it is impossible to lead without a dream. When leaders are no longer willing to dream, it is only a short time before followers are unwilling to follow. Will I allow my fear to bind me to mediocrity? Uncertainty is a permanent part of the leadership landscape. It never goes away. Where there is no uncertainty, there is no longer the need for leadership. The greater the uncertainty, the greater the need for leadership. Your capacity as a leader will be determined by how well you learn to deal with uncertainty. My enemy is not uncertainty. It is not even my responsibility to remove the uncertainty. It is my responsibility to bring clarity into the midst of the uncertainty. As leaders we can afford to be uncertain, but we cannot afford to be unclear. People will follow you in spite of a few bad decisions. People will not follow you if you are unclear in your instruction. As a leader you must develop the elusive skill of leading confidently and purposefully onto uncertain terrain. Next generation leaders must fear a lack of clarity more than a lack of accuracy. The individual in your organization who communicates the clearest vision will often be perceived as the leader. Clarity is perceived as leadership. Uncertainty exposes a lack of knowledge. Pretending exposes a lack of character. Express your uncertainty with confidence. You will never maximize your potential in any area without coaching. It is impossible. Self-evaluation is helpful, but evaluation from someone else is essential. You need a leadership coach. Great leaders are great learners. God, in His wisdom, has placed men and women around us with the experience and discernment we often lack. Experience alone doesn’t make you better at anything. Evaluated experience is what enables you to improve your performance. As a leader, what you don’t know can hurt you. What you don’t know about yourself can put a lid on your leadership. You owe it to yourself and to those who have chosen to follow you to open the doors to evaluation. Engage a coach. Success doesn’t make anything of consequence easier. Success just raises the stakes. Success brings with it the unanticipated pressure of maintaining success. The more successful you are as a leader, the more difficult this becomes. There is far more pressure at the top of an organization than you might imagine.

The classic definition of sustainability came out of a landmark report from the United Nations. In 1987, the UN defined sustainable development as ‘meeting the needs of the present without compromising the ability of future generations to meet their own needs’.

De retour au village, nous demandons aux Indiens : "Pourquoi n'avez-vous tué qu'un seul caïman ?" Le guide n'a pas l'air de comprendre. Nous reposons la question. Et le petit chasseur de répondre : "Il faut laisser des animaux pour nos fils et les fils de nos fils.

Dear, highly esteemed bookcase, I salute you. For over a hundred years you have devoted yourself to the glorious ideals of goodness and justice. Throughout the hundred years your silent appeal to fruitful work has never faltered. It sustained [through tears] in several generations of our family, their courage and faith in a better future and fostered in us the ideals of goodness and social consciousness.

To return to my family house is to be reminded of how my life is dependent on history: both the natural history of evolution and the social history of those who came before me. Who I can be and what I can do is not generated solely by me. My life is dependent on previous generations and on those who took care of me, with all of us in turn dependent on a history of the Earth that so easily could have been different and that might never have brought any of us into being. Moreover, my life is historical in the sense that it is oriented toward a future that is not given. The worlds of which I am a part, the projects I sustain and that sustain me, can flourish and change in a dynamic way, but they can also break apart, atrophy, and die. The worlds that open up through my family and friends, the project that shape my work and political commitments, carry the promise of my life but also the risk that my life will be shattered or fail to make sense. In a word, both my life and the projects in which I am engaged are finite. (3-4)

We can make these changes if we are willing to unite and stand together. The road to a sustainable future is clear, and the technologies are ready and cost-efficient. The only thing holding us back is the lack of political will. And with the crisis at hand, this is no excuse for failing to fight for the future we want for generations to come. We must move forward fearlessly to build a mass movement with the political power necessary to create a truly sustainable energy future. We must do this - it's a matter of life and death.

Seit Jahr und Tag ist notorisch, daß unsere Erde das vorausberechenbare Wachstum der Bevölkerung, die Erschöpfung der natürlichen Ressourcen und die Auszehrung der Umwelt nicht lange erträgt. Wir leben seit geraumer Zeit auf Kosten kommender Generationen. [...] Die Gefahr, daß die Menschheit sich selbst zerstört, ist auch dann nicht gebannt, wenn der Atomkrieg ausbleibt." ("It has been an obvious fact for the longest time that our earth will not be able to sustain for long the foreseeable growth of its population, the exhaustion of its natural resources, and the emaciation of its natural environment. We have been living for quite a while at the expense of our future generations. [...] The absence of a nuclear war does not, by itself, diminish the danger of humanity's self-destruction.")

In the longer term, by bringing together enough data and enough computing power, the data giants could hack the deepest secrets of life, and then use this knowledge not just to make choices for us or manipulate us but also to reengineer organic life and create inorganic life-forms. Selling advertisements may be necessary to sustain the giants in the short term, but tech companies often evaluate apps, products, and other companies according to the data they harvest rather than according to the money they generate. A popular app may lack a business model and may even lose money in the short term, but as long as it sucks data, it could be worth billions.4 Even if you don’t know how to cash in on the data today, it is worth having it because it might hold the key to controlling and shaping life in the future. I don’t know for certain that the data giants explicitly think about this in such terms, but their actions indicate that they value the accumulation of data in terms beyond those of mere dollars and cents. Ordinary humans will find it very difficult to resist this process. At present, people are happy to give away their most valuable asset—their personal data—in exchange for free email services and funny cat videos. It’s a bit like African and Native American tribes who unwittingly sold entire countries to European imperialists in exchange for colorful beads and cheap trinkets. If, later on, ordinary people decide to try to block the flow of data, they might find it increasingly difficult, especially as they might come to rely on the network for all their decisions, and even for their healthcare and physical survival.

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.

Colonialism not only displaces our bodies from the practices, ways, and places that have affirmed our connection to the earth and sustained our self-determined livelihood for millennia, but also displaces our soul from its connective source and fundamental nature as a compass. This is also why the reclamation of earth-based practices and ancestral traditions is such a deep remembrance. It returns us to something essential, primordial in its truth, connective nurturance, and power, specific in its resonance; it repairs inherent roadmaps for respectful dignified life on this planet so that it may continue in integrity and reverence. Remembrance is not to recreate or romanticize the past, but to build futures anchored in the foundational truths that still determine our lives today, and the generational wisdom that is already in our bones to nurture it with autonomy and sovereignty. These skills have been stripped from us on purpose. For the longevity of our species and the many who live alongside us, we must reclaim them. Our places are what make us, and what teach us who we are and how to live well across the spheres of time. Original wounds require original medicine to heal.

The trends speak to an unavoidable truth. Society's future will be challenged by zoonotic viruses, a quite natural prediction, not least because humanity is a potent agent of change, which is the essential fuel of evolution. Notwithstanding these assertions, I began with the intention of leaving the reader with a broader appreciation of viruses: they are not simply life's pathogens. They are life's obligate partners and a formidable force in nature on our planet. As you contemplate the ocean under a setting sun, consider the multitude of virus particles in each milliliter of seawater: flying over wilderness forestry, consider the collective viromes of its living inhabitants. The stunnig number and diversity of viruses in our environment should engender in us greater awe that we are safe among these multitudes than fear that they will harm us. Personalized medicine will soon become a reality and medical practice will routinely catalogue and weigh a patient's genome sequence. Not long thereafter one might expect this data to be joined by the patient's viral and bacterial metagenomes: the patient's collective genetic identity will be recorded in one printout. We will doubtless discover some of our viral passengers are harmful to our health, while others are protective. But the appreciation of viruses that I hope you have gained from these pages is not about an exercise in accounting. The balancing of benefit versus threat to humanity is a fruitless task. The viral metagenome will contain new and useful gene functionalities for biomedicine: viruses may become essential biomedical tools and phages will continue to optimize may also accelerate the development of antibiotic drug resistance in the post-antibiotic era and emerging viruses may threaten our complacency and challenge our society economically and socially. Simply comparing these pros and cons, however, does not do justice to viruses and acknowledge their rightful place in nature. Life and viruses are inseparable. Viruses are life's complement, sometimes dangerous but always beautiful in design. All autonomous self-sustaining replicating systems that generate their own energy will foster parasites. Viruses are the inescapable by-products of life's success on the planet. We owe our own evolution to them; the fossils of many are recognizable in ERVs and EVEs that were certainly powerful influences in the evolution of our ancestors. Like viruses and prokaryotes, we are also a patchwork of genes, acquired by inheritance and horizontal gene transfer during our evolution from the primitive RNA-based world. It is a common saying that 'beauty is in the eye of the beholder.' It is a natural response to a visual queue: a sunset, the drape of a designer dress, or the pattern of a silk tie, but it can also be found in a line of poetry, a particularly effective kitchen implement, or even the ruthless efficiency of a firearm. The latter are uniquely human acknowledgments of beauty in design. It is humanity that allows us to recognize the beauty in the evolutionary design of viruses. They are unique products of evolution, the inevitable consequence of life, infectious egotistical genetic information that taps into life and the laws of nature to fuel evolutionary invention.

the goal of sustainable development is “to enable all people throughout the world to satisfy their basic needs and enjoy a better quality of life, without compromising the quality of life of future generations.

The Brotherhood cannot be wiped out because it is not an organization in the ordinary sense. Nothing holds it together except an idea which is indestructible. You will never have anything to sustain you, except the idea. You will get no comradeship and no encouragement. When finally you are caught, you will get no help. We never help our members. At most, when it is absolutely necessary that someone should be silenced, we are occasionally able to smuggle a razor blade into a prisoner’s cell. You will have to get used to living without results and without hope. You will work for a while, you will be caught, you will confess, and then you will die. Those are the only results that you will ever see. There is no possibility that any perceptible change will happen within our own lifetime. We are the dead. Our only true life is in the future. We shall take part in it as handfuls of dust and splinters of bone. But how far away that future may be, there is no knowing. It might be a thousand years. At present nothing is possible except to extend the area of sanity little by little. We cannot act collectively. We can only spread our knowledge outwards from individual to individual, generation after generation. In the face of the Thought Police, there is no other way.

Sustainability means that a company performs its operations in a manner that meets the needs of the present without compromising the ability of future generations to meet their own needs.

Government does not spend money; it circulates it. It does not redistribute money; it recirculates it. Social security circulates money back to citizens who contributed to it in the first place, and is then circulated again by them, generating increased economic activity that allows others to be paid, to contribute to social security and then to receive those benefits in the future, in an endless and essential positive feedback loop that sustains and expands our economy. Government circulates money, and the flow, direction, and pace of that circulation are determined by policies our elected leaders choose. The market, of course, is the prime circulator of wealth in an economy. But the public policies of this age of greed have created--by design-- historic distortion in the private economy. That is not circulation; it is clumping and clotting. Recirculation of wealth is as necessary to the economy as recirculation of blood is to the body.

When it comes to issues of ecological stability and sustainability, those who have valiantly tried to get the message out have largely failed at making it personally relevant. The American public does not necessarily see environmental issues as something that they are likely to experience or be affected by. This is particularly true in the case of global climate change: despite a great deal of sound scientific evidence and great media attention, only a small number of Americans (35%) believe that climate change will harm them or their families, whereas 61% believe it will harm future generations and plant and animal species (Leiserowitz, Maibach, and Roser-Renouf, 2009).

The harsh demographic regime of the region furthermore meant that over the course of a typical decade planters would have to buy total numbers of new slaves equivalent to 30 percent of those present at the decade’s beginning simply to prevent their slave populations from decreasing. In Virginia, the slave population experienced almost no natural increase in the first decade of the eighteenth century, and conditions were no better in the Carolina lowcountry. The truth was that West Indian slave masters soon gave up trying to keep their Negroes alive long enough to breed up a new generation and instead routinely bought replacement slaves year in and year out. Survivors of the slave ship thus drew future migrants into saltwater slavery by the engine of their labor. Once converted into sugar (or tobacco or rice or any of the other staple commodities), the labor of those already in saltwater slavery cycled back to African shores to pull still more captives into circulation, thus ‘buying’ more bodies to sustain the chain of captive migrants that bound Africa to the Americas.

Sustainable development is development that meets the needs of the present without compromising the ability of future generations to meet their own needs.” Sustainable design, therefore, is design that focuses on sustainable resource management for any development project.

The Brotherhood cannot be wiped out because it is not an organization in the ordinary sense. Nothing holds it together except an idea which is indestructible. You will never have anything to sustain you, except the idea. You will get no comradeship and no encouragement. When finally you are caught, you will get no help. We never help our members. At most, when it is absolutely necessary that someone should be silenced, we are occasionally able to smuggle a razor blade into a prisoner’s cell. You will have to get used to living without results and without hope. You will work for a while, you will be caught, you will confess, and then you will die. Those are the only results that you will ever see. There is no possibility that any perceptible change will happen within our own lifetime. We are the dead. Our only true life is in the future. We shall take part in it as handfuls of dust and splinters of bone. But how far away that future may be, there is no knowing. It might be a thousand years. At present nothing is possible except to extend the area of sanity little by little. We cannot act collectively. We can only spread our knowledge outwards from individual to individual, generation after generation. In the face of the Thought Police, there is no other way.

Children are THE future, they’re not your future. It’s an important distinction

Singapore has found a way to provide cost-effective quality healthcare for its citizens with superior outcomes as 25% the cost of the US and 40% the cost of Europe. Israel has created a start-up ecosystem to rival Silicon Valley. Finland and Singapore consistently rank among the highest in PISA scores although their spending per pupil is among the lowest of OEDC nations. Zwolle, a town in the Netherlands, makes roads out of recycled plastic which are cheaper, last longer and are environmentally friendly. The Dutch pension system is the envy of the world. Swiss citizens passed a law to limit their congress’s ability to impose obligations on future generations, eliminating the moral hazard of elected officials engaging in “buy now, pay later” policy enactments. Ireland, once among the poorest nations in Europe now ranks among its most prosperous. Through its “Citizens Assemblies”, Petri dishes used to form political consensus at the ground level on sensitive matters such as abortion and gay marriage, it has morphed from one of the conservative societies to among the most liberal. New Zealand has just introduced ‘naked vegetables’, requiring produce in supermarkets to be sold without plastic packaging.

their lifetime is 30 years, then we need to sustainably produce wind turbine generation capacity at 133 GW per year. That is only a little more than two doublings from our current 25 GW, and a production rate we would hit in 2029 if the current industry growth rate of 19% is sustained. If we assume all solar technology lasts 20 years, we need a production rate of 200 GW per year, a rate that we would hit in 2027 if we maintain current growth rates. Once we hit those maintenance levels of production, the industries won’t need to grow any more; they just need to continue to produce at that level to sustain the output required for global clean energy.

Our climate is being destroyed by unadulterated, free-market capitalism—an ideology that simply cannot be sustained on a small planet with limited resources. It is a system that has no interest in the greater good and that rewards inordinate capital and the few that have it, rather than the majority who don’t. It cares nothing for the environment or biodiversity and doesn’t give a fig about the fate of future generations. In fact, it is exactly the wrong economic system to have in place at a time of global crisis. The bankruptcy of the system is especially well upheld in the grossly asymmetric portioning of carbon emissions between the rich elite and everyone else.

I sustain myself with the love of family. — Maya Angelou

Sustainability is about the quality and quantity of oxygen and water to be gifted to future generations.

Sustainability is the ability to meet the needs of the present without compromising the ability of future generations to meet their own needs.

The future of sustainable financing is not just about people, technology and profits; but strong will to enable generations sustain.

The lessons from Finn's journey extend beyond personal growth and self-discovery; they urge us to take responsibility for the impact our actions have on the environment and the other living creatures that share this planet with us. We must work together to protect our world and create a sustainable future for generations to come. In a world where it is all too easy to feel overwhelmed by the enormity of global problems, Finn's journey inspires us to take action and make a positive difference, one small step at a time. By embodying the power of compassion and determination, we can each create a legacy of kindness and leave behind a better world for those who come after us.

Aldo Leopold’s land-ethic philosophy to how it manages the land, an ethic that involves living sustainably on the land, coexisting with large predators, and “utilizing resources, such as game, hunting, ranching . . . so the landscape benefits, the wildlife benefits, and humans benefit, and future generations of people benefit as well.

As we stand at the crossroads of economic development and ecological preservation, the choices we make today will determine the legacy we leave for future generations. It is time for a financial revolution that transcends traditional boundaries, paving the way for a greener, more sustainable tomorrow.

As corporate business leaders (and consumers), we have seriously contributed to the dire situation that our planet is currently in. We have far too long left it to others to solve the problems that we have created. But what got us here will not get us into the future. We must realise that the challenges ahead are bigger than what we could have ever imagined and rethink how we do business so we can hand over a thriving planet and society to the coming generations.

It’s vitally important for us to remember that we get to choose what to think. Why? Because our thoughts are real. I don’t mean “real” in the sense of being “true” (although that may be the case). I mean “real” as in they are physical. Your thoughts are created and sustained within your brain as electrical impulses, which means they exist in a physical space. Hormones and synapses and electricity are firing and connecting and creating. Dr. Caroline Leaf has said it this way: “Thoughts are real things. And, like real things, they generate energy: little packets of energy called photons, which are the fundamental particles of light.”102

But make no-mistake— I want to go to outer space. I want to see humankind construct cities on far-off planets and moons. That doesn’t make it right, though, and it doesn’t mean that now is the time to do so.

I often feel embarassed to admit that I'm an optimist. I imagine it knocks me down a peg or two in people's estimations.But the world desperately needs more optimism. The problem is that people mistake optimism for 'blind optimism', the unfounded faith that things will just get better. Blind optimism really is dumb. And dangerous. If we sit back and do nothing, things will not turn out fine. That's not the kind of optimism I'm talking about. Optimism is seeing challenges as opportunities to make progress; it's having the confidence that there are things we can do to make a difference. We can shape the future, and we can build a great one if we want to. The economist Paul Romer makes this distinction nicely. He separates 'complacent optimism' from 'conditional optimism'.

A lot of people think we just cut down trees, but it’s so much more. We plan and strategize and plant to create sustainable forests that can keep providing for future generations.

The Horned Master governs the generative powers of the kingdom of the beasts, the raw forces of life, death and renewal which sustains the natural world.” Nigel A Jackson. The Call of the Horned Piper: 38 The Art and Craft of the Witches is found at the crossroad, where this world and the other side meets and all possibility become reality. This simple fact is often forgotten as one rushes to the Sabbath or occupies oneself with formalities of ritual. The cross marks the four quarters, the four elements, the path of Sun, Moon and Stars. The cross was fused or confused with the Greek staurus, meaning ‘rod’, ‘rood’ or ‘pole’. Various forms of phallic worship are simply, veneration for the cosmic point of possibility and becoming. It is at the crossroads we will gain all or lose all and it is natural that it is at the crossroads we gain perspective. The crossroad is a place of choice, the spirit-denizens of the crossroads are said to be tricky and unreliable and it is of course where we find the Devil. One of the most famous legends of recent times concerns the blues-man Robert Johnson (1911– 1938). He claimed that, one night, just before midnight he had gone to the crossroads. He took out his guitar and played, whereupon a big black guy appeared, tuned his guitar, played a song backwards and handed it back.2 This incident altered Johnson’s playing and his finest and most everlasting compositions were the fruit of the few years of life left to him. This legend tells us how he needed to bury himself at the crossroads, offering himself to the powers dwelling there. Business done with the Devil is said to give him the upper hand. The ill omens and malefica associated with such deals is present in Johnson’s story. He got fame and women, but he died less than three years later before he reached thirty. His body was found poisoned at a crossroads, the murderer’s identity a mystery. Around the Mississippi no less than three tombs carry the name of Robert Leroy Johnson. The image of the Devil remains one of threat, blessing, beauty and opportunity. Where we find the Devil we find danger, unpredictability and chaos. If he offers a deal we know we are in for a complicated bargain. The Devil says that change is good, that we need movement in order to progress. His world is about cunning and ordeal entwined like the serpents of past and future on the pole of ascent. It is to the crossroads we go to make decisions. It is at the crossroads we set the course for the journey. It is at the crossroads we confront ourselves and realize our

On this World Population Day, I call on all with influence to prioritize youth in development plans, strengthen partnerships with youth-led organizations, and involve young people in all decisions that affect them. By empowering today’s youth, we will lay the groundwork for a more sustainable future for generations to come.

Although earlier computers existed in isolation from the world, requiring their visuals and sound to be generated and live only within their memory, the Amiga was of the world, able to interface with it in all its rich analog glory. It was the first PC with a sufficient screen resolution and color palette as well as memory and processing power to practically store and display full-color photographic representations of the real world, whether they be scanned in from photographs, captured from film or video, or snapped live by a digitizer connected to the machine. It could be used to manipulate video, adding titles, special effects, or other postproduction tricks. And it was also among the first to make practical use of recordings of real-world sound. The seeds of the digital-media future, of digital cameras and Photoshop and MP3 players, are here. The Amiga was the first aesthetically satisfying PC. Although the generation of machines that preceded it were made to do many remarkable things, works produced on them always carried an implied asterisk; “Remarkable,” we say, “. . . for existing on such an absurdly limited platform.” Even the Macintosh, a dramatic leap forward in many ways, nevertheless remained sharply limited by its black-and-white display and its lack of fast animation capabilities. Visuals produced on the Amiga, however, were in full color and could often stand on their own terms, not as art produced under huge technological constraints, but simply as art. And in allowing game programmers to move beyond blocky, garish graphics and crude sound, the Amiga redefined the medium of interactive entertainment as being capable of adult sophistication and artistry. The seeds of the aesthetic future, of computers as everyday artistic tools, ever more attractive computer desktops, and audiovisually rich virtual worlds, are here. The Amiga empowered amateur creators by giving them access to tools heretofore available only to the professional. The platform’s most successful and sustained professional niche was as a video-production workstation, where an Amiga, accompanied by some relatively inexpensive software and hardware peripherals, could give the hobbyist amateur or the frugal professional editing and postproduction capabilities equivalent to equipment costing tens or hundreds of thousands. And much of the graphical and musical creation software available for the machine was truly remarkable. The seeds of the participatory-culture future, of YouTube and Flickr and even the blogosphere, are here. The

time. A new interdisciplinary community of scientists, environmentalists, health researchers, therapists, and artists is coalescing around an idea: neuroconservation. Embracing the notion that we treasure what we love, those concerned with water and the future of the planet now suggest that, as we understand our emotional well-being and its relationship to water, we are more motivated to repair, restore, and renew waterways and watersheds. Indeed, even as water is threatened, or perhaps because of the threat, public interest in water is very high. We treasure it—or, perhaps more accurately, we spend our treasure to access water for pleasure, recreation, and healing. Wealthy people pay a premium for houses on water, and the not so wealthy pay extra for rentals and hotel rooms sited at the oceanfront, on rivers, or at lakes. Those into outdoor sports, especially fishers and hunters, are fiercely protective of it and have founded numerous environmental organizations designed to protect water habitats for fish, birds, and animals. Over the last two decades, spas have become a sort of modern equivalent to ancient healing wells. As an industry, spas are a global business worth about $60 billion, and they generate another $200 billion in tourism. In 2013, there were 20,000 (up from 4,000 in 1999) spas in the United States producing an annual revenue of over $14 billion (a figure that has grown every year for fifteen years, including those of the recession), and tallying 164 million spa visits by clients.12 Ecotourism provides water adventures and guided trips, often in kayaks, rafts, or canoes. Ocean and river cruises are big business. Cities are creating urban architectures focused on waterscapes, happiness, and sustainability. Museums and public memorials of all sorts often feature water to foster reflection and meditation. And many communities are working to transform industrialized and polluted waterfronts into spaces that are pleasant, environmentally sound, and livable.

I see entrepreneurship, like many other activities, as a type of mission. A mission by which we can provide better life chances and quality for both our current and future generations.

Destroying the joint means building a new system in which it is not OK to allow people to be marginalised, exploited and discriminated against, it's not OK to ignore the needs of future generations, it's not OK to wreck this extraordinary, beautiful, fragile planetary environment that sustains us - our Mother Earth.

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

According to the report of the UN’s Bruntlandt Commission of 1987, which might be credited with first popularizing the term, sustainable development is “development that meets the needs of the present without compromising the ability of future generations to meet their own needs.

Sustainable Development is more than meeting the needs of today and the future generations; to my understanding this definition better fits sex industry.

The picture is perfectly clear: the entire economy is fueled not by profit, not by production, but by debt. Debt, moreover, that no one is working on paying back and that everyone needs to believe—this is the pipe dream that sustains the whole charade—will certainly be paid by future generations.

So, aside from destroying nature to 'create sustainability', allowing a country to be torn apart in the name of anti-racism, permanently replace their country's founding principles with anarchy, raising future generations to be social justice police and allowing endless immigration without any restrictions or sending back criminals, what is the left's dream for the future?

Just as Grant borrowed heavily from Houston Chamberlain, so did Stoddard borrow heavily from Grant in The Revolt Against Civilization, adding generous doses of Lombrosian-style statistical surveys to prove that the new immigrants were systematically undermining the racial future of America.* Stoddard’s Nordic type exhibited a remarkable fusion of neo-Gobinian and specifically American virtues. Nordic man was “at once democratic and aristocratic…. Profoundly individualistic and touchy about his personal rights, neither he nor his fellows will tolerate tyranny.” He was naturally averse to degeneration: “He requires healthful living conditions, and pines when deprived of good food, fresh air, and exercise.” His racial purity becomes the key to progress as well, since “our modern scientific age is mainly a product of Nordic genius.” All the nations with high infusions of Nordic blood were, according to Stoddard, “the most progressive as well as the most energetic and politically able.89 But Stoddard also dared to confront the paradox that underlay the Gobinian confrontation between cultural vitality and civilization. Even as a healthy racial stock generates society’s material wealth and cultural attainments, Gobineau had claimed, its openness to change and diversity sows the seeds of its own destruction. Ultimately the people discover that “their social environment has outrun inherited capacity.” The Anglo-Saxon heritage cannot sustain itself in the future without its racial stock. (Grant was also a keen eugenicist.) “The more complex the society and the more differentiated the stock,” Stoddard insisted, “the graver the liability of irreparable disaster.

Because sustaining civic feeling is so difficult, democracies are subject to entropy. When the bond of citizenship is badly cast or has been allowed to weaken, there is a natural tendency for subpolitical attachments to become paramount in people's minds. We see this in every failed American effort to export democracy abroad. And we are also seeing it in Eastern Europe today, a particularly tragic development. Within a few years after the Berlin Wall fell in 1989, democratic institutions were established there. But not a sense of shared citizenship, which is the work of generations. Democracies without democrats do not last. They decay, into oligarchy, theocracy, ethnic nationalism, tribalism, authoritarian one-party rule, or some combination of these.

A human child requires nourishment and care to sustain itself. This experience of being dependent for our survival needs gives us a chance to not forget our fallibility and weaknesses despite our strengths and superior ability in youth. Sometimes, a virus creates havoc in our routine life. It makes us understand that despite having consciousness, superior intellect and accumulated knowledge passed over from generations to generations, we are still fallible and vulnerable. We are not God nor can we be. Pandemics and natural calamities invite us to ponder that if life is going to end from one reason or the other, then what is the purpose and meaning of life. If we have been created by the Ultimate Creator, then what is the purpose defined for our lives. The purpose of life defined by religion is not constraining when we look at life in far future. We have this ability to reflect on the far future. Good morals and virtuous lives using our free will can enable us to achieve what we want to achieve in this world without success, i.e. everlasting life, peace of mind, no regrets of past, no vulnerabilities and no constraints of nature. It is up to us whether we look into the far future for which we have the ability or succumb to our survival instincts and perish as another life-form.

The American Dietetic Association Task Force identified sustainability as “the capacity of being maintained over the long term in order to meet the needs of the present without jeopardizing the ability of future generations to meet their needs.

It is high time for American citizens and policymakers to recognize the American male’s postwar flight from work for what it is: a grave social ill. It is imperative for the future health of our nation that we make a determined and sustained commitment to bringing these detached men back—back into the workplace, back into their families, back into our civil society. I do not propose here to offer a comprehensive program to accomplish this great goal. This is not a “how to” book. America’s “men without work” problem is immense and complex and has been gathering fully for two generations. Reversing it will surely require action on many different fronts—and certainly not just governmental action. It will also require suggestions and strategies from voices across the political spectrum; only a broad and inclusive approach will develop and sustain the consensus needed to turn this tide. In

If we can teach children to think beyond the five senses, we can raise a generation of leaders that will be able to sustain the future.

Sustainability is no longer about doing less harm to our environment. It's about doing more good towards our Planet Earth, Humanity, and future generations (Andres Vicente Durandeau Lalanne, Founder of the Ubuntu Group Ltd.)

I will never stop learning. I won't just work on things that are assigned to me. I know there's no such thing as a status quo. I will build our business sustainably through passionate and loyal customers. I will never pass up an opportunity to help out a colleague, and I'll remember the days before I knew everything. I am more motivated by impact than money, and I know that Open Source is one of the most powerful ideas of our generation.

Inclusive and sustainable economic growth can drive progress and generate the means to implement the Sustainable Development Goals.

In the modern market, meaning is what generates value, making your creativity the primary driver of future value creation and the last remaining sustainable competitive advantage.

Youth are not just the leaders of tomorrow; they are the catalysts for change today." "True justice lies in creating spaces where every voice, no matter how quiet, can be heard." "Inclusive development begins with acknowledging the power of diversity in every corner of society." "Advocacy is not a profession; it is a responsibility we owe to the generations that come after us." "Empowering young minds is the key to unlocking a future built on innovation, compassion, and resilience." "Laws shape society, but it is the values of fairness and equality that breathe life into them." "A sustainable future is crafted when policy, people, and purpose align." "Strengthening civic engagement is not just about building informed citizens; it’s about nurturing empowered communities." "In every challenge lies an opportunity for growth, and in every voice, a spark for change." "Human rights are not negotiable; they are the foundation upon which we build a just society.

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