Appropriate Scarcity

By Robert A. Herendeen

  … appealing to people to restrain themselves [by] self-enforced abstinence alone is a waste of time. By and large, we consume as much as our incomes allow…. changes… cannot take place without constraints that apply to everyone rather than everyone else. Manmade global warming cannot be restrained unless we persuade the government to force us to change the way we live.

—George Monbiot, Heat (2006/2009)

The results indicate that the likelihood of paying a positive amount for supporting renewable energy is higher under a mandatory scheme compared to a voluntary payment option in the UK.

—Elcin Akcura, “Mandatory vs. voluntary payment for green electricity,” Ecological Economics (2015)


herendeen.3I believe Monbiot says it true. And Akcura (who knew?) provides research-based confirmation.

I envision fulfilling, challenging, joyful lives within environmental constraints, but I can’t imagine that happening without societal signals to reinforce consistent behavior. If level of consumption is a problem, then scarcity is a necessary part of the solution. In the least disruptive and potentially fairest sense, this means using prices to determine demand. To cut to the conclusion: my favorite example is a carbon tax.

Monbiot’s statement is frightening, Draconian, and an apparent non-starter politically… almost. But the consequence of denying it leads to several futile proposals and viewpoints which permeate the literature, both scholarly and public. They are futile because they do not produce results that are big enough and fast enough to beat back anthropogenic climate change. Hearing them repeatedly frustrates me. These are:

1. We citizens are being sold the idea that economic growth (especially GDP) is good by government bureaucracies that need it to stay alive, and by corporations that want it because they are greedy (e.g., “the 1%”).

2. We are personally acquisitive because of intensive advertising. Otherwise, we would readily embrace “enough is plenty.”

3. A steady state economy will only be achieved when a new human consciousness emerges. That is not exactly imminent, but it’s in sight.

4. Peer pressure will solve the classic (game theoretic?) problems of free riders, defection, and over-riding competitive ambition in general.

The Temple to Ramesses II at Abu Simbel (II)

The Temple to Ramesses II at Abu Simbel (II). Photo Credit: Institute for the Study of the Ancient World.

The human beings that I observe, work and live with, and love, largely don’t fit these principles. This includes me. We need help. So, about these points:

1. Most of us don’t know or care what GDP is. However, we do have explicit or implicit desires for material/experiential growth at the personal or familial level. Such as: a larger house, a vacation cottage, a new car, a foreign eco-tour, increased travel to visit the grandkids, a secure college fund or retirement package, some new clothes—probably before the old ones wear out. Sum these aspirations over the population and you have pressure for overall growth.

Recently I asked who in my circle at the edge of academia in a progressive college town wants zero personal or professional economic growth. Not soon-to-graduate students looking for the first job. Not immigrants who arrive with almost nothing. Not newlyweds considering starting a family. Not academics building research programs or pursuing tenure. Not college presidents. Not development officers of green non-profit organizations. Not the mayor or city council. And of course not the usual suspects in the business community. I finally concluded that some well-off retirees seem to want zero growth….that’s about it.

2. Watch a TV auto ad and it’s difficult not to suspect—and resent—advertising’s role in fanning the flames of demand. (Mmmmm, a lone car on an otherwise unoccupied road accelerating against the shriek of the engine and the announcer’s deep n’ throaty voice…). But what advertising seduced Pharaoh Ramesses II into carving four 65-foot-tall likenesses of himself from native rock at Abu Simbel ca. 1250 BC? Or the government of Dubai into erecting the 2,722 foot (i.e, 0.52 mile) Burj Khalifa Tower in 2009 AD? I believe essentially all of us are hard-wired to want more of something for some reason. If there is good evidence that advertising is the culprit in overall consumption growth and not just in choosing between spending options, let’s see it.

3. Given the three-millennia separation of the two above construction projects, I think it is wishful thinking to expect Homo sapiens to spontaneously embrace zero growth collectively any time soon.

4. But even if 99+% of us do that, what about the non-cooperators? To the extent that the world is zero-sum (a politically incorrect but applicable description if there really are limits), it takes only a few competitively acquisitive individuals to produce a mess. If the few want more, sooner or later they will destabilize a group of otherwise modest, cooperative individuals. Envy kicks in, or defensive measures to avoid losing. An example of the latter: What to do when the tax bill on your modest abode skyrockets when Ringo Starr and Mick Jagger move in next door (aka the “Aspen effect”)? Try to maintain your modest lifestyle and move 40 miles downriver, or do what it takes to get into the high production/consumption game yourself?

All this brings me back to Monbiot’s bald and bold statement: there is negligible action without effective, broadly felt, implementable…scarcity. In other words, “appropriate scarcity” is not optional; it is necessary. Yes, increasing the price of “bads” is a frequent theme on these pages, but often only as one item in a longish list of principles based on Herman Daly’s powerful writings. Rather, it should be at the top of the list.

There is no question that accomplishing scarcity (for fossil energy, say) by caps and/or taxes is politically, socially, economically, and humanly difficult—a global top-ten red flag. I believe that at the U. S. national level at least, it is feasible. Equity impacts can be minimized by income tax rebates to lower-income households. Other impacts, especially regional, are tougher. In general, moving slowly reduces disruption, but we have scant time. What I hope for is national-level appropriate scarcity of fossil fuels. Done right (a daunting task, to be sure), we can reinforce our own behavior in doing what we (say we) must do to restrain global warming, and have good lives doing it.


Dr. Robert Herendeen is a fellow at the Gund Institute for Ecological Economics at the University of Vermont. His research interests include energy consumption, quantitative analysis of environmental issues, and environmental bookkeeping. He is a physicist who conducts economic input-output analyses to determine resource requirements and other impacts of consumption, following the parallels between economic and ecological systems and analysis of perturbed ecosystems. His most recent work covers the connection between net energy and the price of all consumer products.


Where is Pope Francis on Economic Growth?

by David Kane

Maryknoll Center for Global Concerns, Washington DC Oct. 27, 2008 © Rick Reinhard 2008

Those who believe that there is a fundamental conflict between economic growth and environmental protection will find Pope Francis’ recent encyclical, Laudato Si (Praised Be), a welcome addition to the literature; as well as an important tool in helping others, especially Catholics, to understand and accept the limitations of economic growth. Pope Francis explains how the environmental and social crises we are experiencing will require “profound changes in lifestyles, models of production and consumption, and the established structures of power which today govern societies.” Few in the world have as large a reach as the pope, so it is encouraging to hear him speaking so clearly on these crucial issues.

Environmental and Social Crises

Pope Francis begins by describing the many ecological crises ravaging the planet today. While the media have focused almost exclusively on his inclusion of climate change, referring to it as the climate encyclical,” he actually discusses a host of other ecological crises as well, from the loss of biodiversity and forests, to water and air pollution.

The earth, our home is beginning to look more and more like an immense pile of filth.

He then delves into a number of social crises, including inequality, societal breakdown, and declining quality of life, directly relating them to the ecological crises.

Human beings too are creatures of this world, enjoying a right to life and happiness, and endowed with unique dignity. So we cannot fail to consider the effects on people’s lives of environmental deterioration, current models of development and the throwaway culture.

The human environment and the natural environment deteriorate together; we cannot adequately combat environmental degradation unless we attend to causes related to human and social degradation. In fact, the deterioration of the environment and of society affects the most vulnerable people on the planet.


Technocratic paradigm

Photo Credit:

The pope suggests some fundamental causes of these crises including a very interesting discussion around technology. While some have accused Pope Francis of being against, or at least afraid of, technology, that is far from the truth.

Technology has remedied countless evils which used to harm and limit human beings. How can we not feel gratitude and appreciation for this progress, especially in the fields of medicine, engineering and communications?

The problem for Pope Francis is not technology per se, but “the way that humanity has taken up technology and its development according to an undifferentiated and one-dimensional paradigm.”

Men and women have constantly intervened in nature, but for a long time this meant being in tune with and respecting the possibilities offered by the things themselves. It was a matter of receiving what nature itself allowed, as if from its own hand. Now, by contrast, we are the ones to lay our hands on things, attempting to extract everything possible from them… [h]uman beings and material objects no longer extend a friendly hand to one another; the relationship has become confrontational. This has made it easy to accept the idea of infinite or unlimited growth, which proves so attractive to economists, financiers and experts in technology. It is based on the lie that there is an infinite supply of the earth’s goods, and this leads to the planet having every last drop and more squeezed out of it.

In a thoughtful conversation around this technocratic paradigm and its effects, Pope Francis laments how this paradigm tends to dominate economics and political life, degrade the environment, benefit small sectors of society, magnify humanity’s effects on Earth, and create overspecialization, obfuscating the bigger picture.

Culture of relativism

A culture of relativism in which “human beings set themselves at the centre [and] give absolute priority to immediate convenience and all else becomes relative” is another root cause of our crises, according to Pope Francis.

 [The culture of relativism] is also the mindset of those who say: Let us allow the invisible forces of the market to regulate the economy, and consider their impact on society and nature as collateral damage.

This same ‘use and throw away’ logic generates so much waste, because of the disordered desire to consume more than what is really necessary.

Growth and consumption

Another fundamental cause of today’s crises proffered by Pope Francis is the almost exclusive focus on economic growth and ever-increasing consumption as solutions to social problems.

Social exclusion, an inequitable distribution and consumption of energy and other services, social breakdown, increased violence and a rise in new forms of social aggression, drug trafficking, growing drug use by young people, and the loss of identity. These are signs that the growth of the past two centuries has not always led to an integral development and an improvement in the quality of life. Some of these signs are also symptomatic of real social decline, the silent rupture of the bonds of integration and social cohesion.

Since the market tends to promote extreme consumerism in an effort to sell its products, people can easily get caught up in a whirlwind of needless buying and spending. Compulsive consumerism is one example of how the techno-economic paradigm affects individuals…That paradigm leads people to believe that they are free as long as they have the supposed freedom to consume. But those really free are the minority who wield economic and financial power.


If we acknowledge the value and the fragility of nature and, at the same time, our God-given abilities, we can finally leave behind the modern myth of unlimited material progress. A fragile world, entrusted by God to human care, challenges us to devise intelligent ways of directing, developing and limiting our power.

On an individual level, Pope Francis speaks of the importance of people experiencing an “ecological conversion” in which they develop a deepened appreciation and love for life in all its forms: “a loving awareness that we are not disconnected from the rest of creatures, but joined in a splendid universal communion.” It becomes clear to them that “nature cannot be regarded as something separate from ourselves or as a mere setting in which we live. We are part of nature, included in it and thus in constant interaction with it.”

Fortified by this conversion, people become more active in their communities usually through one of the “countless array of organizations which work to promote the common good and to defend the environment, whether natural or urban.” Actively engaged citizens are more likely to become environmental educators at their school, in their family, at church, and elsewhere. This education includes “a critique of the ‘myths’ of a modernity grounded in a utilitarian mindset (individualism, unlimited progress, competition, consumerism, the market without rules)…and helping people, through effective pedagogy, to grow in solidarity, responsibility and compassionate care.”

On a societal level, Pope Francis lays out some principles to guide our actions into the future. He says that for too long, political decisions have been made based on outdated economic ideologies and by specialized technicians seemingly incapable of seeing the bigger picture.

Politics must not be subject to the economy, nor should the economy be subject to the dictates of an efficiency-driven paradigm of technocracy.

Today, in view of the common good, there is urgent need for politics and economics to enter into a frank dialogue in the service of life, especially human life.

Another of Pope Francis’ guiding principles is the need for more long-term thinking. He believes that politics and business have been dominated by short-term thinking for too long, making important changes difficult. He speaks often of intergenerational solidarity and the need to consider future generations in our decisions today.

The myopia of power politics delays the inclusion of a farsighted environmental agenda within the overall agenda of governments.

Caring for ecosystems demands farsightedness, since no one looking for quick and easy profit is truly interested in their preservation.

Pope Francis says that it is wrong to believe that market-based solutions are always the best solutions.

Environmental protection cannot be assured solely on the basis of financial calculations of costs and benefits. The environment is one of those goods that cannot be adequately safeguarded or promoted by market forces.

We need to reject a magical conception of the market, which would suggest that problems can be solved simply by an increase in the profits of companies or individuals. Is it realistic to hope that those who are obsessed with maximizing profits will stop to reflect on the environmental damage which they will leave behind for future generations?

As an alternative to market-based solutions, Francis suggests treating the climate and other important aspects of nature as common goods (a term he repeats twenty times throughout the document). Nobel economist Elinor Ostrom has documented hundreds of examples of communities organizing their resources as commons. For this to work, another important principle that Pope Francis stresses throughout Laudato Si is the need for subsidiarity—that people affected by decisions should be involved in making those decisions. Too much environmental and social destruction has been caused by decisions being made by people thousands of miles away who will never live with the results of those decisions.

Laudato Si is an important document written at an important time in the history of the cosmos. With the vast reach of the papacy, I hope it and Pope Francis’ exhortations will serve as a wake up call for many and a manual for change for those dedicated to changing the world. He is clear that it is important that we act now.

The pace of consumption, waste and environmental change has so stretched the planet’s capacity that our contemporary lifestyle, unsustainable as it is, can only precipitate catastrophes, such as those which even now periodically occur in different areas of the world. The effects of the present imbalance can only be reduced by our decisive action, here and now. We need to reflect on our accountability before those who will have to endure their dire consequences.



David Kane (João Pessoa, Brazil) is a researcher for the Faith-Economy-Ecology project of the Maryknoll Office for Global Concerns (MOGC). As a Maryknoll lay missioner from 1995 to 2012, he served in Brazil working with recyclers in city dumps and with the Jubilee Brazil campaign, as well as in Washington, D.C. Dave helped found Faith, Economy, Ecology, Transformation, a group of mostly faith-based organizations and individuals inspired to assist in the transition to a more sustainable and equitable economy. Currently, Dave educates and advocates for economic justice, particularly around trade, Latin America, and ecological economics. (David Kane photo credit: Rick Reinhard)


Five Myths About Economic Growth

by Brian Czech

Brian CzechMyth #1. It’s economic.

To be economic, something has to be worth more than it costs. Economic activity, per se, is more beneficial than detrimental. Technically speaking, “marginal utility is greater than marginal disutility.”

If you liked a rug, but liked your grandkids more, it wouldn’t be smart to grab the rug out from under them. That’s basic microeconomics. Yet if we look around and reflect a bit, doesn’t it seem like all that economic activity is pulling the Big Rug out from the grandkids at large? Water shortages, pollution, climate change, noise, congestion, endangered species… it’s not going to be a magic carpet ride for posterity.

Growth was probably economic for much of American history. But we have to know when times have changed and earlier policy goals are outdated. In the 21st century, when we’re mining tar sands, fracking far and wide and pouring crude oil by the ton into the world’s finest fisheries, trying to grow the economy even further is looking like a fool’s errand. That’s basic macroeconomics.

Myth #2. Economic growth is often miraculous.

Right now we’ve got the Chinese miracle. We’re supposed to be on the cusp of an Indian miracle. Seems like we already had a more general Asian miracle, having to do with “tigers.”

We’ve had Brazilian, Italian, Greek (yes Greek), Spanish and Nordic miracles. There’s been the Taiwan miracle, the miracle of Chile and even the Massachusetts miracle. Don’t forget the earlier Japanese miracle and more than one historic German miracle.

Let’s hope these aren’t the kinds of miracles they use to determine sainthood. Saint Dukakis, anyone?

No, economic growth was never, anywhere, a “miracle.” It’s never been more than increasing production and consumption of goods and services in the aggregate. It entails an increasing human population or per capita consumption; these go hand in hand in a growing economy. It’s measured with GDP.

Whoop-de-do, right? Maybe Wall Street investors and journalists are an excitable lot, and it’s easy enough to be surprised by a growth rate, but “miracle?”

Container ship.NOAA's National Ocean Service

Photo Credit: NOAA’s National Ocean Service


Myth #3. Growth isn’t a problem for the environment, because we’re dematerializing the economy.

Now that would be a miracle.

Let’s get one thing straight: The economy is all about materials. “Goods,” in other words. Oh sure, services matter too. But the vast majority of services are for purposes of procuring, managing or enjoying our goods.

The biggest service sector, transportation, is responsible for enormous environmental (and social) impacts. Transportation is instructive, too, about the relationship between goods and services. People don’t line up at cash registers demanding random acts of transportation. No, it’s all about moving materials—goods or people—from point A to point B, and moving them economically. Every form of transportation takes energy as well as copious supplies of materials (for vehicles and infrastructure) and space.

With all the talk of “de-materializing,” surely there must be services that transcend the physical, right? What about the Information Economy?

Myth #4. The human economy went from hunting and gathering through agriculture and on to manufacturing, and finally to the Information Economy.

Don’t forget our lesson from the transportation sector: no transportation for transportation’s sake. In the “Information Economy,” what’s all that information going to be used for? If it’s not going to be used in activities such as agriculture and manufacturing (and transportation) how is it going to matter for economic growth?

The fact is, there never was—or always was—an information economy. Pleistocene hunters needed to read mammoth tracks more than we need to read our Twitter feed.

Now when it comes to processing information, the computer was more or less a “revolutionary” invention, like the internal combustion engine was for transportation. But what’s less material about it? Just as today’s hunters have semi-automatic rifles with high-power scopes, they have (material) computers that help them gather information for buying more (material) guns, scouting more (material) terrain and shooting more (material) deer. Anything about that seem greener than before?

Information has proliferated alright, in lock step with the material goods and services it’s been used for. Yet to speak of the “Information Economy” seems like grabbing for some type of economic miracle, and we’ve all seen how cheap miracles are in economic rhetoric.

Myth #5. At least economic growth is egalitarian, because a rising tide lifts all boats.

Once upon a time the rising tide metaphor may have had some merit. In the 21st century—think resource wars, climate change, endang­ered species—it’s more like a rising tide flooding all houses. Which brings us back to Myth #1.

It seems like all the talk of economic growth was overblown, more the result of Wall Street excitement and political rhetoric than sober thought. Maybe what we really want is economic slenderizing.



The Pope Francis Encyclical And Its Economics

By Brent Blackwelder

Brent BlackwelderThe Encyclical Letter of Pope Francis is attracting extraordinary attention for its message on global warming, deforestation, loss of biological diversity, and other pressing environmental issues. What is less well known is the extensive critique of the global economy found in his 184-page Encyclical. This blog highlights some of the significant points that Pope Francis makes about the need for systemic economic change.

Although the Pope does not use the phrase “steady state economy” or “true-cost economy” his message provides a comprehensive moral argument for a systemicshift to a new economy.

2014 Pastoral Visit of Pope Francis to Korea Closing Mass for Asian Youth Day  August 17, 2014  Haemi Castle, Seosan-si, Chungcheongnam-do  Ministry of Culture, Sports and Tourism Korean Culture and Information Service (  Official Photographer : Jeon Han This official Republic of Korea photograph is being made available only for publication by news organizations and/or for personal printing by the subject(s) of the photograph. The photograph may not be manipulated in any way. Also, it may not be used in any type of commercial, advertisement, product or promotion that in any way suggests approval or endorsement from the government of the Republic of Korea. If you require a photograph without a watermark, please contact us via Flickr e-mail. --------------------------------------------------------------- 교황 프란치스코 방한 제6회 아시아 청년대회 폐막미사 2014-08-17 충청남도 서산시 해미읍성 문화체육관광부 해외문화홍보원 코리아넷  전한

Pope Francis. Photo Credit: Korean Ministry of Culture, Sports and Tourism

I present a series of quotations to illustrate portions of the Pope’s forceful arguments. If we are to obtain systemic economic change, we need new, motivated allies. The Encyclical is a key tool to motivate religious congregations to be front and center in this economic debate to counter the greed and rapacious behavior of numerous governments and large corporations.

In Section 54 the Pope takes sharp aim at the control of politics and finance that prevent urgent changes from being made:

The failure of global summits on the environment make it plain that our politics are subject to technology and finance. There are too many special interests, and economic interests easily end up trumping the common good and manipulating information so that their own plans will not be affected. The alliance between the economy and technology ends up sidelining anything unrelated to its immediate interests. Consequently the most one can expect is superficial rhetoric, sporadic acts of philanthropy and perfunctory expressions of concern for the environment, whereas any genuine attempt by groups within society to introduce change is viewed as a nuisance based on romantic illusions or an obstacle to be circumvented.

Pope Francis repeatedly questions whether the global economy is furthering the common good. In Section 109 he writes:

The economy accepts every advance in technology with a view to profit, without concern for its potentially negative impact on human beings. Finance overwhelms the real economy. The lessons of the global financial crisis have not been assimilated…” In Section 189 he looks again at the financial collapse of 2008: “Politics must not be subject to the economy, nor should the economy be subject to the dictates of an efficiency-driven paradigm of technocracy. Today, in view of the common good, there is urgent need for politics and economics to enter into a frank dialogue in the service of life, especially human life. Saving banks at any cost, making the public pay the price, foregoing a firm commitment to reviewing and reforming the entire system, only reaffirms the absolute power of a financial system, a power which has no future and will only give rise to new crises after a slow, costly and only apparent recovery. The financial crisis of 2007-08 provided an opportunity to develop a new economy, more attentive to ethical principles, and new ways of regulating speculative financial practices and virtual wealth. But the response to the crisis did not include rethinking the outdated criteria which continue to rule the world.

Pope Francis waxes eloquent on the subject of externalities in Section 195:

The principle of the maximization of profits, frequently isolated from other considerations, reflects a misunderstanding of the very concept of the economy. As long as production is increased, little concern is given to whether it is at the cost of future resources or the health of the environment; as long as the clearing of a forest increases production, no one calculates the losses entailed in the desertification of the land, the harm done to biodiversity, or the increased pollution. In a word, businesses profit by calculating and paying only a fraction of the costs involved. ‘Yet only when the economic and social costs of using up shared environmental resources are recognized with transparency and fully borne by those who incur them, not by other peoples or future generations,’ can those actions be considered ethical. An instrumental way of reasoning, which provides a purely static analysis of realities in the service of present needs, is at work whether resources are allocated by the market or by state central planning.

Pope Francis talks about product diversification and consumerism; in Section 129 he extols the virtues of the “great variety of small-scale food production systems which feed the greater part of the world’s peoples.”

As Pope Francis points out, he is building on the messages that popes such as John XXIII, Paul VI, John Paul II, and Benedict XVI have given on these problems. For example, Pope Benedict XVI proposed “eliminating the structural causes of the dysfunctions of the world economy and correcting models of growth which have proved incapable of ensuring respect for the environment.” Pope Paul VI wrote: “the most extraordinary scientific advances, the most amazing technical abilities, the most astonishing economic growth, unless they are accompanied by authentic social and moral progress will definitively turn against man.”

My hope is that the Pope’s message will be translated by religious congregations into tangible actions to make substantive changes in the economic drivers of environmental destruction. New allies are urgently needed.

One good place for tangible action is to go after the cheater economics being used by the G 20 nations to push tens of trillions of dollars into mega-infrastructure projects without regard to social, environmental, or climate impacts. (See my January 2015 blog for details on this subject.)


Thoughts on Pope Francis’ Laudato Si

by Herman Daly

Herman DalyAs a Protestant Christian my devotion to the Catholic Church has been rather minimal, based largely on respect for early church history, and for love of an aunt who was a nun. In recent times the Catholic Church’s opposition to birth control, plus the pedophile and cover-up scandals, further alienated me. Like many others I first viewed Pope Francis as perhaps a breath of fresh air, but little more. After reading his encyclical on environment and justice, dare I hope that what I considered merely “fresh air” could actually be the wind of Pentecost filling the Church anew with the Spirit? Maybe. At a minimum he has given us a more truthful, informed, and courageous analysis of the environmental and moral crisis than have our secular political leaders.

True, the important question of population was conspicuous by its near absence. In an earlier offhand remark, however, Francis said that Catholics don’t need to breed “like rabbits,” and pointed to the Church’s doctrine of responsible parenthood. Perhaps he will follow up on that in a future encyclical. In any case, most lay Catholics have for some time stopped listening to Popes on contraception. The popular attitude is expressed in a cartoon showing an Italian mamma wagging her finger at the Pontiff and saying, You no playa da game; you no maka da rules.” Discussing population would not have changed realities, and would have aroused official opposition and distracted attention from the major points of the encyclical. So I will follow Francis’ politic example and put the population question aside, but with a reference to historian John T. Noonan, Jr.’s classic book, Contraception,1 which sorts out the history of doctrine on this issue.

The big ideas of the encyclical are Creation care and justice, and the failure of our technocratic growth economy to provide either justice or care for Creation. Also discussed was the integration of science and religion as necessary, though different, avenues to truth. And yes, the Pope supports the scientific consensus on the reality of climate change, but, media monomania to the contrary, the encyclical is about far more than that.2


Pope Francis’ environmental encyclical “Laudato Si, On Care for our Common Home” was released on June 18. Photo credit:

Francis’ voice is of course not the first to come from Christians in defense of Creation. In addition to his ancient namesake from Assisi, Francis also recognized Ecumenical Patriarch Bartholomew of the Eastern Orthodox Church, who has for two decades now been organizing conferences and speaking out in defense of rivers and oceans, including the Black Sea. The Orthodox Church lost a generation of believers to Communistic atheism, but is gaining back many young people attracted to the theology of Creation and the actions it inspires. Liberal mainline Protestant Christians, and more recently, conservative Evangelicals, have also found their ecological conscience. So Francis’ encyclical would seem to be a capstone that unifies the main divisions of Christianity on at least the fundamental recognition that we have a shamefully neglected duty to care for the Earth out of which we evolved, and to share the Earth’s life support more equitably with each other, with the future, and with other creatures. Many atheists also agree, while claiming that their agreement owes nothing to Judeo-Christian tradition. That is historically questionable, but their support is welcome nonetheless.

This theology of Creation should not be confused with the evolution-denying, anti-science views of some Christian biblical literalists (confusingly called “Creationists” rather than “literalists”). Mankind’s duty to care for Creation, through which humans have evolved to reflect at least the faint image of their Creator, conflicts headlong with the current dominant idolatry of growthism and technological Gnosticism. The idea of duty to care for Creation also conflicts with the materialist determinism of neo-Darwinist fundamentalists who see “Creation” as the random result of multiplying infinitesimal probabilities by an infinite number of trials. The policy implication of determinism (even if stochastic) is that purposeful policy is illusory, both practically and morally. Creation care is also incompatible with the big lie that sharing the Earth’s limited resources is unnecessary because economic growth will make us all rich. Francis calls this magical thinking. He skates fairly close to the idea of steady-state economics, of qualitative development without quantitative growth in scale, although this concept is not specifically considered. Consider his paragraph 193:

In any event, if in some cases sustainable development were to involve new forms of growth, then in other cases, given the insatiable and irresponsible growth produced over many decades, we need also to think of containing growth by setting some reasonable limits and even retracing our steps before it is too late. We know how unsustainable is the behaviour of those who constantly consume and destroy, while others are not yet able to live in a way worthy of their human dignity. That is why the time has come to accept decreased growth in some parts of the world, in order to provide resources for other places to experience healthy growth.

In the last sentence “decreased growth” seems an inexact English translation from the Spanish version “decrecimiento,” or the Italian version “decrescita” (likely the original languages of the document), which should be translated as “degrowth” or negative growth, which is of course stronger than “decreased growth.”3

Laudato Si is already receiving both strong support and resistance. The resistance testifies to the radical nature of Francis’ renewal of the basic doctrine of the Earth and cosmos as God’s Creation. Pope Francis will be known by the enemies this encyclical makes for him, and these enemies may well be his strength. So far in the US they are not an impressive lot: the Heartland Institute, Jeb Bush, Senator James Inhofe, Rush Limbaugh, Rick Santorum, and others. Unfortunately they represent billions in special-interest money, and have a big corporate media megaphone. The encyclical calls out the opponents and forces them to defend themselves. To give them the benefit of the doubt, they may really think that Francis is rendering to God what actually belongs to Caesar’s oligarchy. But neither Caesar, nor the market, nor technology created us, or the earth that sustains us. Thanks to Francis for making that very clear when so many are denying it, either explicitly or implicitly.



1. John T. Noonan, Jr., Contraception: A History of its Treatment by the Catholic Theologians and Canonists, Belknap Press, 1986. Noonan demonstrates the lack of a biblical basis for opposition to contraception, as well as the origins of church doctrine in secular Roman law, which was absorbed into canon law. The ancient Roman meaning of “proletariat” was “the lowest class, poor and exempt from taxes, and useful to the republic mainly for the procreation of children.” Clearly contraception was not indicated for them, although tolerated for patricians. This literal meaning of proletariat as the prolific class was lost when Marx redefined the word to mean “non owners of the means of production.” But the Malthusian connection with overpopulation and cheap labor has remained real, even if downplayed by Marxists as well as Catholics.

2. The Pope’s condemnation of carbon trading reflects a common misunderstanding of the cap-auction-trade policy, unfortunately shared by some leading climate scientists. See Joseph Heath, “Pope Francis’ Climate Error,” New York Times, June 19, 2015.

3. Thanks to Joan Martinez-Alier for pointing this out.


Preempting a Misleading Argument: Why Environmental Problems Will Stop Tracking with GDP

by Brian Czech

Brian CzechI hate to say I told you so, and could be too dead to do so, so I’ll tell you in advance: One decade soon, environmental problems will stop tracking with GDP.

But the reasons? Well, they probably aren’t what you think, especially if you’ve been drinking the green Kool-Aid.

For decades, big-picture ecologists and eventually the “ecological economists” pointed out the fundamental conflict between economic growth and environmental protection. Every tick of GDP came with the tock of habitat loss, pollution, and, as we gradually realized, climate change. A growing GDP requires a growing human population or a growing amount of goods and services per person. In the American experience of the 20th century, it was easy to see both – population and per capita consumption – spiraling upward, and just as easy to see the environmental impacts reverberating outward. Much of the world saw the same, although in some countries GDP growth was driven almost entirely by population growth.

Photo Credit: Simon Fraser University

In areas where shale-drilling/hydraulic fracturing is heavy, a dense web of roads, pipelines, and well pads turn continuous forests and grasslands into fragmented islands. Photo Credit: Simon Fraser University

Unfortunately, a lot of time was spent overcoming fallacious but slick-sounding shibboleths like “green growth,” “dematerializing” the economy, and the “environmental Kuznets curve.” It seemed these were – or easily could have been –designed by advertisers on Madison Avenue, Big Money in general, or economists in their service, to prevent consumers and policy makers from responding rationally to environmental deterioration. Suggestive phrases such as “consumer confidence” spurred the consumer along, buying more stuff to increase the profits of corporations and, in turn, the campaign purses of politicians.

Meanwhile, those who studied, wrote, or simply worried about the effects of economic growth on the environment (and therefore the future economy) were portrayed and marginalized as tree huggers, earth firsters, or, as I once heard them called by a Scotland Yard detective at an intelligence conference, “the great unwashed.”

Some of us had to go so far as debating economists and, shockingly, ecologists who parroted the 1990’s political rhetoric that “there is no conflict between growing the economy and protecting the environment.” I even debated a future president of The Wildlife Society (TWS), who at the time was a biologist employed by the timber industry and a gadfly in TWS attempts to formulate a TWS position on economic growth. After our debate, I was told he was roundly defeated, and in subsequent years he refrained from the win-win rhetoric. (Hopefully it was that ability to reconnoiter with the truth that explains his electoral victory.)

Those of us who recognized the conflict between economic growth and environmental protection won the debates because we were right and we demonstrated it, ad nauseum, theoretically and empirically. We had to study the issue up and down, inside and out, because Big Money had far more resources to try defeating us at every turn. Eventually we published enough articles, organized enough conferences, and won enough debates that today, at least in professional natural resources circles, you’d seem, well… no smarter than a hedgehog if you tried to claim we can have our cake and eat it too.

So it is with ample irony that soon enough, we’ll enter an age where GDP won’t track with biodiversity loss, pollution, climate change, and other indicators of environmental deterioration. Why? Because, at some point during the 21st century and perhaps very soon, there won’t be enough resources left for GDP growth. Just as surely as the conflict between economic growth and environmental protection, there is a limit to growth, and it’s not as far off as the growth polyannas would have you think.

Long after GDP growth grinds to a halt, biodiversity will continue declining.  Photo Credit: Smudge 9000

Let’s consider what happens to biodiversity – nonhuman species in particular – in the days beyond growth. Long after GDP growth grinds to a halt, biodiversity will continue declining for two reasons. The first is that many of the environmental effects of earlier GDP growth will be delayed. For example, when a species’ habitat is degraded by a pipeline here and a timber sale there, the species doesn’t instantly disappear. Yet a marginal drop in the rate of reproduction and a marginal increase in the rate of mortality can put the species on a path to extinction just as surely as you pay taxes.

Furthermore, habitat degradation can itself be a drawn-out process. The polar ice caps are on their way out, and polar bears along with them. Yet the ice won’t be gone and the polar bear won’t be extinct for some decades, probably well after GDP has stopped growing. And the polar bear is on the tip of the iceberg, as species en masse may be ushered off the poles as if on some geological conveyor belt running at the speed of climate change.

The second reason biodiversity will continue to decline long after GDP stops growing is because the cessation of GDP growth doesn’t mean corporations and countries will stop trying to grow the GDP. Far from it. As long as economic growth remains the primary policy goal of nations, the environmental impact of pursuing such growth will worsen, because nations will be pulling out all the stops to achieve it. This too is a process already underway; witness the mining of tar sands for exceedingly crude oil.

Yet tough times for the truth await because the next wave of polyannas will be busy perverting the truth from a different angle. Instead of arguing that GDP growth was a benefit to biodiversity  – with the shallow argument that it put more money into conservation programs – they’ll be pointing to the fact that species are declining despite no growth in GDP. “Where’s the correlation,” they’ll ask, “between GDP and biodiversity loss?”

Alas, we’ve been careful all along, as good scientists are, to note that correlation doesn’t prove causality. Likewise, a lack of correlation doesn’t disprove causality. Economic growth – increasing production and consumption of goods and services in the aggregate, entailing a growing population and per capita consumption – has been the limiting factor for wildlife in the aggregate for the broad sweep of Homo sapiens’ reign on Earth. Beginning in the 1930s such growth was measured with GDP, and beginning in the 1970s species endangerment in the U.S. was measured by the length of the list of federally listed threatened and endangered species.

For decades the correlation between GDP and species endangerment was like the correlation between chickens and eggs. A statistic called the R-squared value was even used to measure just how tight. As such, the correlation was simply additional, circumstantial evidence for the conflict between economic growth and biodiversity conservation. It was never essential, though, for it was bloodily evident that the causes of species endangerment were a list of economic sectors, infrastructure, and byproducts. To think it wasn’t the economy causing all that species endangerment was like thinking all that lung cancer in the 70’s had nothing to do with cigarettes.

Now when the Marlboro man stopped smoking, he didn’t stop choking. No, he continued choking, all the way to death, from lung cancer and chronic obstructive pulmonary disease. But hey, in those final non-smoking years, the correlation between cigarettes and cancer cells was non-existent. Would anyone put it past Big Tobacco (the Seven Dwarves come to mind) to use this lack of correlation as evidence that tobacco doesn’t cause cancer?

Didn’t think so.

Well, Big Money – Wall Street, Madison Avenue, K Street too – we’re on to you. We know you’ll claim in decades to come that economic growth is not the cause of environmental deterioration. You’ll use the lack of correlation between GDP and species listings as one of your unscrupulous arguments. And you’ll be as wrong then as you have been heretofore.

Stick that in your pipe and smoke it preemptively.

Are We Hard-Wired to Think We Can Grow Forever?

by James Magnus-Johnston


Humanity is an irrational lot, prone to denial and short-termism. If rational arguments were primary catalysts for social change, perhaps a steady state economy would already be a reality. Research in behavioural economics and cognitive psychology is beginning to help us understand why human beings don’t always make decisions that are in their best interests. Can we overcome our irrational, maladapted mental hard-wiring to thrive in a post-growth future?

Trailblazing behavioural economists like Daniel Kahneman have discovered that human beings are highly irrational creatures prone to delusion, cynicism, and short-termism. In ecological economics, Bill Rees has argued that our mental genetic presets have hard-wired us for overconsumption and ecological doom. And now, according to a new theory by Ajit Varki and Danny Brower, perhaps it all stems from an overarching psychological predisposition to denial.

In ecological terms, denial might be characterized as the failure to accept the deleterious consequences of economic growth in favour of accepting comfortable fictions that reinforce the status quo. Head-scratching environmentalists often use the word “denial” to reference the irrational “climate change deniers,” who accept the science of familiar things like internal combustion engines, modern appliances, or GDP growth, yet are dismissive of climate science and planetary boundaries. Why are human beings so good at denial?

Ecological economist Bill Rees argues that our ancient “triune” brain is hard-wired for short-term rewards, and those rewards have been amplified by the abundance of our fossil fuel driven economy. Our brain, which runs on an outdated OS, has leveraged its propensity for denial to construct a myth of perpetual growth wherein we can grow the economy and achieve short-term rewards forever.

Elephants - Hadi Zaher

Is it our ability to deny reality that separates us from other highly intelligent animals? Photo Credit: Hadi Zaher

In Denial: Self-Deception, False Beliefs, and the Origins of the Human Mind, Varki and Brower take it one step further. They argue that while our intelligence and use of tools set human beings apart from the rest of the animal kingdom, our capacity for denial may be the greatest differentiating factor. The late Danny Brower asked Varki, a biologist, why other smart, self-aware animals such as elephants, apes, dolphins, whales, or magpies, had not achieved levels of intelligence seen in human beings. Many of these animals can recognize themselves, communicate with one another, and mourn relatives or companions. They have all had more time on Earth to evolve.

The theoretical, though as yet unverifiable, answer put forward by Varki and Brower revolves around two things: (1) that human beings are aware of the thoughts of others, and (2) that they have ability to deny reality. According to them, denial is the essence of what it means to be human! They argue that as human beings became aware of their mortality, some fell into depression while others were able to carry on without becoming crippled by this realization. Mind-over-reality became our defining characteristic, enabling us to maintain sanity in the face of danger. Those who suffer from depression are often more aware of reality, they note, which in turn can cause crippling anxieties. On a society-wide basis, such anxiety can cause an avoidance of procreation, which would be an evolutionary dead-end.

But in the Anthropocene, have the tables turned? Now, reality-accepting behaviour may be an evolutionary boon. Rather than leading to a dead-end, accepting the reality of overconsumption and overpopulation may result in actions that increase the likelihood of human survival. Could it be that those who accept reality have suddenly become cultural (r)evolutionaries better adapted for long-term human survival? Can the shift happen quickly enough to improve our survival prospects?

Perhaps the very evolutionary mechanism which led to our propensity for denial may also temper our unfortunate inclinations. At the point when human beings theoretically developed a capacity for denial, we would have changed the cultural software on our mental hardware, which demonstrates that change is possible. We are capable of changing the way we interact with reality.

Although if one does not accept the premise that we can change our cultural software quickly enough, Varki and Brower point out that reality-denial also leads to optimism, confidence, and courage in the face of long odds–a “can do” attitude. If we can’t accept reality, maybe we can focus instead on denying the current economic “reality” of growth!

Dr. Varki calls for us to temper our denial in order to avoid climate destabilization. Most types of denial, he says–about high national debt loads, eating too much red meat, smoking cigarettes, or refusing to wear seatbelts–aren’t fatal to the entire species. Climate destabilization, like a nuclear holocaust, is a different matter. A shift towards reality-accepting behaviour would help us see the validity of policy prescriptions like reducing the debt load and living within planetary constraints.

More often than not, post-growth thinkers are using rational arguments among a very irrational lot. While rational arguments are certainly necessary, we also need to work on how to ‘nudge’ individuals and communities towards a steady state economy with a pitch that leverages or mutes our irrational operating system. In the meantime, let’s harness our optimism, confidence, and courage in the face of long odds.

Voluntary Simplicity and the Steady-State Economy

by Mark Burch

Voluntary simplicity is most basically characterized by the practices of mindfulness and material sufficiency. Through bringing mindfulness to our daily lives, we seek the maximum of well-being achievable through the minimum of material consumption. Well-being applies to all life forms on Earth, not just people.

The practice of sufficiency implies conscious moderation of material consumption to some admittedly flexible limit discerned by weighing both physical needs and ethical principles. Voluntary simplicity is about enough, for everyone (including other species), forever. The practice of sufficiency replaces the pursuit of affluence in consumer culture.

There are a number of synergies between voluntary simplicity and the social arrangements conducive to a steady-state economy. There are also some differences and divergences.

First, voluntary simplicity traditionally takes an individual household or “microeconomic” perspective of the good life. Most of the literature about simple living is addressed to individuals and how they can exercise choice within the scope of their personal lifestyles and families to improve quality of life through reducing material consumption. Steady-state economics is a set of macroeconomic policy recommendations. There is a discontinuity of scale between these two ways of looking at life, though certainly not a discontinuity of the values that inform both perspectives.

Both steady-state economists and practitioners of voluntary simplicity care deeply about ecological limits and social justice. Both see conserving ecosystems and reducing inequity as intimately tied up with decisions about consumption. The steady-state goal of limiting the scale of the economy relative to the ecosphere would probably be endorsed by many practitioners of simple living.

Second, there is little reference in the simplicity literature to population issues. But I would suggest that among most practitioners of voluntary simplicity, limiting population as a necessary condition for a good life is a concept so taken for granted that it scarcely gets mentioned. From its earliest formulations, steady-state economics has urged limits on human population as a prerequisite for attaining a steady state within Earth’s carrying capacity (Daly 1995). Just how this might be achieved is a continuing topic of discussion with fertility licensing being only one option.

simplifyThird, mindfulness practice helps us distinguish material from nonmaterial needs. As we become more skilled at securing appropriate satisfiers for each, we discover that material needs are small and relatively stable over time, thus calling for a small, steady-state economy to provide for them. Consumer culture’s emphasis on production for affluence derives from its tendency to conflate nonmaterial needs (which are limitless) with material consumption (which is constrained by planetary limits). The insights offered by voluntary simplicity about what makes for a good life, what role material things play in it, and how to cultivate mindfulness about our consumption choices offer a powerful complement to macroeconomic policies in promoting overall sustainability.

Fourth, the history and present-day practice of voluntary simplicity illustrate that a high quality of life depends jointly on sufficient material provision and abundance of nonmaterial experiences that contribute to well-being. Fortunately, sufficient material provision is easy to achieve within ecological limits if our economy and marketing methods do not systematically and artificially inflame desire for material goods as proxies for meeting nonmaterial needs. Once material needs have been met, the extra ecological footprint incurred for meeting nonmaterial needs is remarkably small. Practitioners of voluntary simplicity, therefore, provide living examples of the good life that is possible in a steady-state economy.

Fifth, living within the means of what the planet can provide, as urged by steady-state economics, requires a move away from economic globalization and toward localization. Voluntary simplicity recognizes self-reliance as a key element of a good life. Cooperating with our neighbors to provide local goods and services achieves community economic development. Such cooperation builds economic assets with tools such as local currencies, barter systems, cooperative enterprises, and all manner of production using local labor and resources. These practices also build “social capital” — the dense network of relationships which include, but also transcend, economic exchange relationships. Psychological research has repeatedly shown that the quality of our relationships is the most important contributor to well-being, followed closely by the quality of our work experience, access to leisure, and physical health. Beyond modest sufficiency, monetary riches occupy a distant fourth or fifth place on the list of what makes for a good life. Promoting personal and community self-reliance seems highly synergistic with the requirements of a steady-state economy.

Perhaps the greatest difference between the voluntary simplicity movement and steady-state economics is the analysis of desire (or lack thereof). For simple living, this analysis is fundamental to a good life. The origins of desire seem to be mostly lacking from economic theory and analysis. Mainstream economics rests on an 18th-century theory of human psychology and motivation that finds no empirical support from modern psychological research (see the critique of the “standard economic model” offered in Schor 2009). Moreover, macroeconomic policies amount to the imposition of measures by elite economic agents upon the rank and file of humanity who are often kept in the dark about social and environmental problems and are intentionally kept out of decisions for fixing these problems. While expedient in some circumstances, such an approach squares poorly with the values of simple living. Something more is required.

The discipline of economics claims that people can be forced to modify the expression of their desires through their consumption behavior. The forcing device is the pricing mechanism, which is driven by those who want to exploit desire to generate profit. But in reality, changing behavior requires much more than getting the prices right. It requires both inquiry into the nature of desire itself and further insight or self-awareness on the part of consumers.

Certainly people can be coerced to behave in certain ways by creating price incentives for desired behavior. But another approach is possible that grows from enlightened self-awareness — not just “rational” self-interest. Human behavior changes when our consciousness of ourselves and our relationships change. Since consciousness is at least partly socially constructed, it is through our relationships with others that transformations of consciousness can occur. Therefore, changing the focal length of consciousness through mindfulness practice and conscientization experiences represents an alternate evolutionary pathway toward a better life. We need not be limited to just tinkering with price systems or imposing “limits” by elite fiat.

I should hasten to add that my view is not universal among voluntary simplicity practitioners. But there is noteworthy consistency over centuries and across cultures that the choice to adopt a simpler life is usually preceded by a fundamental change in outlook (Wagner 1903, 17). Sometimes this is caused by trauma or loss (Spina 1998), sometimes by deliberate spiritual practice (Kasser and Brown 2005), and sometimes it happens as a series of spontaneous insights that lead us to question our previous understanding of what constitutes the good life and seek alternatives (Elgin 2010; Pierce 2000).

I see many synergies between a steady-state economy and the sorts of policies and social structures that support simple living. Broad acceptance of a steady-state economy would almost necessarily include the practice of simple living, especially if the transition is to be democratic and involve the majority of citizens. Conversely, voluntary simplicity has much to offer in achieving a steady-state economy through its analysis of human desire and its emphasis on the power of mindfulness to transform consciousness. Voluntary simplicity can help us evolve toward wanting what we must in any case do.


Daly, Herman (1995). The steady-state economy: Alternative to growthmania. In: Steady State Economics, (2nd Edition). Washington, DC: Island Press, pp. 180-194.

Elgin, Duane. (2010). Voluntary simplicity: Toward a way of life that is outwardly simple, inwardly rich. 2nd ed. New York, NY: HarperCollins, Publishers. Elgin discusses collective action through the creative use of social media.

Kasser, Tim and Brown, Kirk Warren (2009). A scientific approach to voluntary simplicity. In: Cecile Andrews and Wanda Urbanska (2009) Less Is More: Embracing simplicity for a healthy planet, a caring economy and lasting happiness. Gabriola Island: New Society Publishers, pp. 35-40.

Pierce, Linda Breen (2000). Choosing simplicity: Real people finding peace and fulfillment in a complex world. Carmel, CA: Gallagher Press.

Schor, Juliet. (2009). “The new politics of consumption.” In: Voluntary simplicity: The poetic alternative to consumer culture. Samuel Alexander. ed., 253-269. Wanganui, NZ: Stead and Daughters Ltd. Schor provides yet another take on what might motivate the formation of a politics of simple living and some key principles that might guide it.

Spina, Anthony C. (1998). “Research shows new aspects of voluntary simplicity.” The Simple Living Network On-Line Newsletter, January-March, 1999.

Wagner, Charles (1903). The simple life. New York, NY: McClure, Philips & Co.

Mark Burch is a fellow of the Simplicity Institute and also the author of Stepping Lightly: Simplicity for People and the Planet.

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Maybe It’s Time to Offend a Few Folks

by Alexandra Paul

Paul_AlexandraSpeaking out about human overpopulation is not an easy thing, as I have been told that people get offended. I have not personally experienced offending anyone, but perhaps those folks have been too polite to tell me. I have not read any studies that prove people are offended, but perhaps I have missed them. If I offend you in this video, please let me know.

I once asked the executive director of the Rainforest Action Network why RAN didn’t discuss the huge number of people on the planet as a factor in rainforest devastation and encourage smaller human families, as everyone in that nonprofit organization probably understands that the demand for resources from 7 billion people on the planet is causing extensive damage to the earth. They know that if the UN projection of 10 billion people on the planet by 2050 is right, it will be disastrous for forests everywhere. She admitted, abashedly, that she did not want to alienate donors.

RAN is an organization whose members break into corporate offices and hang banners out the windows excoriating Big Oil, yet they are afraid to talk about human overpopulation in their pamphlets or on their website. If RAN won’t admit the link between diminishing natural resources and a population that grows by 220,000 people every day, then what large environmental organization will?

It turns out, none.

Is it really impolite to promote smaller families?

Is it really impolite to promote smaller families?

Even within the population community, there is disagreement on how to approach the topic of lowering fertility. Some activists believe that the word “overpopulation” is too strong, even though by all accounts the world IS overpopulated: An article in the journal Nature reports that the global groundwater footprint is about 3.5 times the actual amount we have in our aquifers. Scientists have estimated that humans consume 50% more of the earth’s resources than she is able to restore each year. If people continue to consume the planet’s resources at this rate, by 2030 humanity will need two planets worth of resources to support the world’s population.

My message is clear: I recommend one child per couple to lower the population, avert future famines, and avoid wars over water. If that sounds radical, then maybe it is time for radicalism. In a culture that bemoans a falling fertility rate because it will damage the economy — instead of praising smaller families because it means less crowding, more nature and better quality of life for all — there is great need for more voices of sanity. Voices like Edward Abbey who said, “Growth for the sake of growth is the ideology of the cancer cell.”

For those of us in the United States, this message is especially important. Although our families average 2 kids per couple, our consumption outweighs that of larger families in Africa and Asia. The average American consumes 20 times more resources than someone from Mozambique and generates 169 times more carbon dioxide than a Bangladeshi. We have even outdone ourselves: a family of four today lives in a house twice as large as one the family would have occupied in 1950.

I believe that we must stabilize and then lower the world population if humans are to survive on this planet. If advocating a culture that encourages smaller families is offensive, then I must offend. Too much is at stake to be polite.

Alexandra Paul is an internationally recognized actress and an environmental and social activist.  To hear Alexandra speak about overpopulation, please see her TEDx video.

Pulsing Paradigm or Steady State?

by Christian Williams

Seldom do you come across arguments that truly question the premise of a steady state economy. Sure, growth-obsessed pundits make arguments against it all the time, but these can typically be refuted by reviewing a few facts. After all, the world is finite, and there are real limits to growth. However, when such an argument arises from the work of the late, great Howard Odum, it’s worth taking a closer look.

Odum — as with Herman Daly — can be considered a genius. Both quite rightly have inspired large groups of disciples. Odum introduced a whole new vocabulary and way of thinking in regard to energy systems and the interactions between civilization, energy, and the environment.[1] One of the concepts that shows up regularly in his work is the “pulsing paradigm.” He asserts that systems of all scales, from the molecular to the galactic, pulse in order to maximize power, and that pulsing systems tend to prevail. He even states that “seeking a constant level of civilization is a false ideal contrary to energy laws… In the long run there is no steady state.” [1, p. 54]

These are worrying words for any devotee of the concept of a steady state economy, and coming from Odum, they can’t simply be dismissed as the ramblings of a lunatic. But before we abandon our quest and run to pitch our tents in the growth-at-all-costs camp, let’s see if the seemingly conflicting notions of the pulse and the steady state can be compatible.

Turning to Daly, we can first ask, how steady is a steady state? The answer should be: steady enough for stability, but not without room for fluctuation. Daly talks of “boundary-oriented stability” [2, p. 53]. Rather than setting a specific point-goal for the economy’s size, we should establish boundaries, and allow fluctuations within them — small pulses perhaps. Admittedly such small fluctuations don’t seem to be on the scale of the pulse that Odum describes (e.g., the rise and fall of a civilization).

Pulses develop from the accumulation of energy or resources over a long period, leading to a short period of frenzied consumption and climax, followed by descent. In modern society, fossil fuels have given rise to our current global-scale pulse. Certainly, there is much to indicate that we may have a period of descent ahead of us, but a period of descent doesn’t rule out the possibility of subsequently establishing a steady state economy.

In fact many of the policies that Odum recommends for this day and age are very similar to those promoted for a steady state economy [1, pp. 388-391]. They include limits on inequality and income, a stable money supply, low fertility rates, a focus on maintenance, and looser restrictions on knowledge and information.

An important question is whether human consciousness can overcome such natural pulses. Odum saw pulses as a mechanism for maximizing power over the long term. He drew on earlier work of Alfred Lotka who also noted the pulsing nature of predator-prey relationships. It seems that pulsing is an evolutionary survival strategy. Yet these systems are not conscious, or if they are (such as with animals), they are not self-aware.

Maybe humanity’s trait of self-awareness could grant us more control. Instead of being trapped in a frenzy of consumption, perhaps we can intentionally restrain ourselves, and store some energy for later use, thus dampening the pulse to a manageable scale. So far it would appear we have been unsuccessful, as we continue to extract and consume energy as quickly as we can. But perhaps a higher level of energy consciousness can be achieved in the future. The implication of this reasoning for steady state economics is that restricting our supply of fossil energy should be of the highest priority — hardly a new idea.

A final insight from Odum relates to the value of information. Like the physical infrastructure of a modern economy, the development of information requires high-quality energy inputs. With a contracting energy supply, society’s store of and access to information will likely diminish. Again, like infrastructure (or any asset), it requires continual maintenance, and information that is not deemed valuable enough will be lost. A long-term objective for steady state economics is to ensure that valuable knowledge survives any period of descent and remains widely available for use in the distant future. In this respect, we can all play our part to keep the flame alive.

[1] Odum, Howard T 2007; Environment, Power, and Society for the Twenty-First Century. Columbia University Press, New York.

[2] Daly, Herman 1991; Steady-State Economics, 2nd edition. Island Press, Washington, DC.

Christian Williams has a Master’s degree in sustainable development from Uppsala University (Sweden). His thesis focused on the shorter work week as part of a transition towards a steady state economy, including a case study and political analysis from New Zealand, where he now makes his home.