Insight and inspiration in turbulent times.
As our focus shifts from individuals and individual species as the unit of survival to the collective of life — its complex dynamic interactions and relationships — we begin to see that collaborative and symbiotic patterns and interactions are of more fundamental importance than competition as a driving force of evolution.
Thankfully, the elements of a new imaginary are all around us. The outlines of a new political economy that is both humane and in which the fulfillment of the person is conjoined to the well-being of one’s community are already visible…
Is energy a mere commodity, or is it a common good? Why is this relevant in the first place? Here we look at why energy is part of our commons, from the sources to the product itself.
The ideas of the economists are important because they frame the way we understand the world, sometimes distracting us from understanding and living in the world in other ways. The economists claim that they describe the world as it is, rather than describing it as it should be, but there is an entire value system implicit in economics.
We all have to consume; it’s a necessary reality of existence. However, in the ‘consumer society’ the most radical thing you can do is not to consume ‘as directed’ – by finding alternative options that meets your needs while enacting a set of principles in opposition to that overbearing and exploitative economic paradigm.
If we ever thought we had secure access to things like education or health care, housing or income support, that sense of security is seeping away. In the US and across Europe, the rise of populism signals new depths of anger among people who feel betrayed by the powerful and out of control of their lives.
I want to share three similar examples of how citizens, when faced with a big challenge like we were, chose commoning and not only succeeded, but further developed their collaborative capacity ensuring they could better meet future challenges.
The commons is not just a battlefield between corporate predators and those who resist them – it is also a source of hope for those willing to imagine a world beyond capitalism. It represents a space between the private market and the political state in which humanity can control and democratically root our common wealth.
One reason that the Neoclassical School is so resilient to criticism is that it has a theory of value that provides its believers with a frame of reference that is both a core set of beliefs, and a means to generate coherent arguments across a wide range of topics. Post Keynesians deliberately eschewed that, and I think this is one reason they failed.
Rather than propose a glowing vision of a commons-based society, I am content to point to hundreds of smaller-scale projects and movements. As they find each other, replicate their innovations, and federate into a more coordinated, self-aware polity – if we dare call it that! – well, that’s when things will get very interesting.
It may turn out that raising children in community is my most effective form of climate justice activism. These kids will be able to see horizons that I cannot even imagine. I’m looking forward to following their lead.
The Open Source Seed license, recently released by a group called OpenSourceSeeds, is trying to “make seeds a common good again.” The license amounts to a form of “copyleft” for new plant varieties, enabling anyone to use the licensed seeds for free.
