The Global Climate Treaty


by Enrique Lescure


And so we came to this day. A global climate treaty has finally been agreed upon by 195 participating countries. World leaders and many activists are celebrating these happy news – in a political year which have not contained much of these.

This treaty represents a morale booster for the western countries – France in particular – which have consistently failed to handle the Ukraine crisis, overthrow Bashar al-Assad in Syria or save the Schengen Area from an implosion caused by the refugee crisis. The climate treaty should be understood with regards  to the failure to manage other crises – if political leaders consistently are mishandling – or perceived as mishandling – crises, their prestige will suffer. If such failures erupt more and more frequently during several administrations, the public morale will decrease and thus the support amongst the masses for the legitimacy of the establishment will weaken.

This created an atmosphere which saw it as paramount that a new treaty would come in place, not only because that the environmental situation is getting more dire, but also because of the aforementioned crises and the needs for political leaders to come back from Paris with successes.

While 1,5 degrees indeed is an ambitious goal, especially as the treaty has arrived so late in the process since this issue became one of global importance.

The purpose of this article is to study the climate treaty in the context of antropogenic global climate change as well as our current socio-economic system, and to discuss some of the actions that can be done to reduce the impact of warming.


  • The greenhouse effect is not – as you probably know – something sinister brought by our tampering with the environment, but a part of a natural process.
  • For the last few million years, our climate has gravitated between warm periods and ice ages. The release of CO2 from fossile sources has shifted this balance towards a warmer climate, but the cycle is still existing.
  • The threats against human civilization are manyfold and serious, and require responses and sacrifices which currently are politically impossible to advocate.
  • The Paris Treaty consciously leaves a lot regarding implementation to be decided by the signatory powers.
  • Ultimately, we need to focus on more issues than emissions, one of the most pressing being the protection and expansion of the world’s woodlands.


What is the Greenhouse Effect?

The climate of the Earth is regulated by many factors – the distribution of continents and oceans, tectonic activity, internal heating, the intensity of solar flares, the tilt of the Earth’s axis, the amount of vegetation and the greenhouse effect. The greenhouse effect is the name for a process whereas heat from the Sun is trapped under the Earth’s atmosphere and serves to heat up the Earth. Without it, multi-cellullar life on Earth as we know it would be impossible, and the Earth would have frozen to an ice planet aking to Hoth in Star Wars.

The Greenhouse effect is not caused by humans, but something which has existed since time immemorial. It allows heat from the Sun to warm up the surface of the Earth. Neither is it unique for the Earth, both the other rocky planet’s in the Sun’s Goldilock zone have greenhouse effects, though the greenhouse effect is very weak in Mars and extremely strong in Venus.

The greenhouse effect has also varied under different aeon’s and geological periods during our planet’s turbulent history. During the Silurian era, prior to the Cambrian explosion, the Earth was for thousands of millennia covered by ice. When the Dinosaurs roamed the Earth, the planet was so warm that there were no permanent polar ice caps, and the climate was fairly stable with few fluctuations.

In contrast, the Eocene and Paleocene eras have been dynamic and unstable in regards to the planet’s average temperature. During only the last two dozens of million years, multiple ice ages have seen sheets expand over the hemispheres, the Mediterranean have evaporated several times, leaving a salt desert between Europe and Africa, and the sea levels have shifted hundreds of metres, often within just years.

The Flood myths described in numerous holy texts may have a foundation in reality as several events during the stone age led to the rise of sea levels and (probably) massive floods.


Ice Age World Map by Fenn-O-maniC (Deviantart)

The human civilization, established in the river valleys of the Nile, of the Euphrates and Tigris, of the Ganges, Indus and the Yangtze, and developed into today’s global civilization, was starting to form following the end of the last global Ice Age.

From the latter half of the 13th century, the warm period reached its peak, and then the planet’s cycle started to move towards an ice age again. From the 1860’s and onward until today, this trend towards a colder climate first stalled and then reversed – today proven to be caused by human intervention due to the burning of coal and oil.


Effects of antropogenic climate change

By altering the amount of carbon-dioxide in the atmosphere, we are strengthening the effects of the greenhouse effect and therefore increasing the Earth’s average temperature gradually, though at a higher speed than previously done.

This will not mean that we won’t have cold winters any more, or that temperatures in some regions cannot actually can become colder over time, but it means that we are shifting and altering the Earth’s climate cycle towards on-average warmer temperatures.

Such a climate alteration will have effects on crop harvests, monsoon rain patterns, sea currents, vegetation and species, and also on the Greenlandic Ice Sheet – the last large remnant from the recent Ice Age. If it partially or completely collapses, which can happen within a few centuries, it will affect the sea levels of the Earth globally, drowning coastal areas, amongst which are some of the most populated regions on Earth.

Another single factor that can create havoc for human civilization globally, is the end of the Himalayan glaciers. They supply the great rivers of India and China with water, and if they melt there could be a permanent shift of these regions towards a drier climate, which would increase the cost of living. The Middle East could become more dry, as well as the United States.


Since Civilization first was established, most of humanity has lived in an east-west band stretching from East Asia to Western Europe. The 21st and 22nd centuries may correspondingly see China, India and the Mediterranean basin becoming more desert-like, whereas other regions on the other hand can become more hospitable, for example Scandinavia, Northern Canada, Siberia and parts of the southern hemisphere.

Thus, a shift in the habitability of the Earth’s regions could lead to a mass migration of hundreds of millions to billions of people, which forever could alter the geographic distribution of the human race.

Climate change as a political issue


Between the beginning phase of the Kyoto negotiations and the signing of the Paris Agreement in December 2015, two decades have passed by. During that time, more emissions have been added on, as the debt-based monetary system requires growth and the technologies available today which creates the fastest growth rates are based on non-renewable energies. Thence, while indeed the usage of green technologies have grown, they have not grown at the expense of fossil fuel-technologies, but rather their growth have been concurrent.

There are two problems with legislation aiming to curb climate change. The first one is the aforementioned fact that our leaders are bound to a growth paradigm, and the second is the fact that the Earth consists of 195 countries. Regarding some issues, like for example a failure to abide to the needs of economic globalization, sovereignty is seen mostly as a matter of inconvenience, while other issues, such as keeping up emission rates, are met with far more understanding than not wanting to partake in international trade agreements.

Ultimately, the absolute majority of the states on Earth, to not speak of businesses, are invested in a global socio-economic system based on fractional reserve banking, which means that in order to pay off ever increasing debts, we find ourselves in continuous need to create conditions so favourable as possible to exponential economic growth. This system is also seen as the best potential system we can have, and economic growth has also an ideological foundation. Most of the states on Earth are not nation-states but rather former colonial territories, composed of multi-ethnic, multi-religious communities. In such states, the main legitimising factor for governments that are both simultaneously weak and authoritarian, is economic growth. You may have to long for buying new shoes, but your son may buy himself a bike.

This means that climate agreements are meeting far more resistance from both business, lobbyist groups and governments keen to keep up economic growth, than for example free trade agreements. The Kyoto Protocol failed because the Bush Administration refused to ratify it. The Copenhagen Summit is widely considered a failure. The French government therefore decided on a strategy where the emphasis was put on the goal – that the temperature may not increase with more than 1,5 degrees Celsius (0,5 degrees under the 2 degrees Celsius seen as the threshold for global warming). All countries partaking under the Paris Agreement have bound themselves to find ways to reduce their emission rates, but the Agreement doesn’t specify how or with what means, and does not at all install any controls or punishments for participants violating the agreement.

On the other hand, if the agreement had contained more binding resolutions, specifications and relinquishment of controls, it would have been rejected by a significant number of countries.

So in short, the choice was between a broad-sweeping but shallow agreement, or no agreement at all. Most analysts hope that green energy and green technology can help making the shift towards sustainability while economic growth is preserved.


The Elephant in the Room

While we have reasons to be hopeful due to the increase of the usage of solar panels, wind turbines and other forms of green energy, green energy is only a part of the puzzle. Most of the emissions today are within the meat industry and transport, and the growth of green energy has not contributed so much to the decline of the price of oil.

Rather, while the demand of oil has grown, the supply has grown even quicker due to the ascent of North American shale oil and the response of the Gulf States to dump the price of oil by increasing their supply. What we are seeing behind the curtains is an oil war initiated by Saudi Arabia and directed against both the USA and Russia. While this has hurt all oil-producing states, oil consumption overall is increasing.

What stands clear is that emissions may be reduced regionally, but globally they will still pose a threat. The kind of exponential economic growth intrinsically connected to the current system is – through the invisible hand of the market – seeking the paths of least resistance. Innovations and ambitions can alter this balance, but the balance in itself under the current paradigm is problematic.

Therefore, while supportive of green technologies and aims to curb emissions, I remain skeptical of the ability of achieving the objectives of 1,5 degrees without putting under question the ideological predominance of the current socio-economic system.

The current system is collapsing, or rather in its very design it is a system under constant collapse, threatened to be choked by the mountains of debts that it is pushing before itself. It can only survive by cannibalising the Earth, generating economic growth, but the more growth it generates, the more growth it has to generate. Thus, growth numbers tend to decline as demand shrinks and the economy grows, creating stagnation which means that new markets have to emerge in order to fuel the constant need to pay interest rates to the banks which simultaneously function as both the parasites and the creators of the system.

If we do not question the wisdom of this, we will continue to destroy the Earth. The problem is that arrangements like the Paris Agreement, the surprisingly – in relation to the scope of the challenges before us – toothless and impotent treaty, are not only unable to criticise the system which all participants have invested themselves in, but also to propose far-sweeping efficient measures to combat climate change.


Actions that can be undertaken

Of course, for maximum efficiency, most of the transformation must necessarily occur at the grassroot level, though the creation of municipal solar panels, neighbourhood greenhouses, car pools, the upgrading and upcycling of means of transportation, increased consumption of locally produced goods and services, and increasing the autonomy and resilience of local communities overall. Education of both young and adults is also necessary.

However, we cannot move towards that and a globalized economy of the kind the proponents of free trade agreements like the TTP and the TTIP are dreaming of. One particular thing that definitely is conflicting between the kind of free trade agreements that are proposed today and long-term sustainability is transportation. If we want to reduce emissions, we need to install carbon pricing on goods and services, so the price starts to reflect the environmental cost. Goods that are produced far away would need an additional price tag. This is not the same as a punitive tariff as it will be imposed in relation to distance rather than national borders in themselves.

Massive investments need to occur in public transit systems (and in sea walls). We need to gradually shift ourselves away from Suburbia and create more concentrated urban habitats which also should have an ability to sustain at least a part of their own food production potential through vertical farming.

We need to massively reduce our dependency on meat, and then especially red meat, since it stands for a significant chunk of the emissions. This means that meat must become far more expensive, to pay for its share of the environmental damage which it causes.

More trees will have to be planted, at the expense of mono-cultures and grasslands. We should probably even build floating platforms on the seas and grow trees on them. All plants are breathing carbon dioxide and binding it before releasing it and returning it to the cycle when they die. Trees have the benefit that they can live for centuries, and therefore they can bind carbon for significantly longer amounts of time. The ideal would be if we could approach the number of trees which the Earth contained during the Stone Age, meaning that we would have to double the amount of trees to 6 billion.

These are but some of the actions that should be considered, and where governments on the local and national level could play a significant role (and should play it, especially regarding preparations for moving entire cities).


Long term Geo-engineering

Ultimately, we have shifted the Earth’s climate development. What we need to do after we have stabilised it is to establish a long-term strategy to manage it, using carbon dioxide, oxygen, vegetation and technology to both monitor and gently steer the climate, both to prevent future disasters generated by us as well as managing the human civilization and the eco-systems through large-scale natural disasters such as meteorite impacts and super-volcano eruptions.

This would require some form of global administrative system, and signals that we are moving towards a Type-1 civilization if we manage to answer to the challenges of this century. Therefore, the public discourse should not focus on the coming five years, but the coming five decades at least.

Review: This Changes Everything


By Enrique Lescure


Yesterday, I frequented a climate event in Umea, and had the privilege to watch This Changes Everything, of course streamed from a computer to a cinema screen. All those watching the improvised movie theatre left with sense of optimism and feel-good hope in their bellies.

All except one.

Sometimes, there can be a refreshment in bluntness. So, I would put forth my points in a very rash and frisky manner. I think ‘This Changes Everything’ is basically just stating what documentaries on the subject of Global Warming have been stating for the last twenty or so years.

Technically speaking, it is probably one of the best documentaries on the subject as of yet, filmed with HD cameras and tying together the issues of global warming with the de-facto disenfranchisement of local communities.

Still, I do believe that documentaries like these can do more harm than good, especially as Naomi Klein, one of the two producers and the author of the same book, have failed in defining the real problem with contemporary Capitalism.

Therefore, this entry, rather than being a whole review of the film, will focus on the issue of Naomi Klein’s background and how it can have influenced the film.

No Logo


Naomi Klein, a journalist and author from Canada, became well-known within the Alt-Globalization Movement of the 1990’s, as a critic of the type of economic globalization which went into a new phase during that decade.

In her breakthrough book, No Logo, she made an ardent work visualising how multinational corporations are exploiting the absence of worker’s rights in third world nations, and how logotypes have turned into mythical symbols within advertisement.

Naomi Klein is highly critical of the economic school of monetarism – most often referred to as “neo-liberalism” by its critics – and generally is positively inclined towards protest movements against austerity, natural resources exploitation and anti-war sentiments.

All this is highly evident in “This Changes Everything”, and if you have read Klein before watching the film, you can be able to predict everything in it. That is not where my critique against Klein lies.

Klein’s thesis and solution


Klein’s thesis in ‘This Changes Everything‘ is that the Scientific Revolution of the 17th century created a culture where we view nature as a resource to be exploited and the Earth as a “machine” that we have the power over and can manipulate as we want. This is also the reason behind for example the addiction to growth.

According to Klein, growth addiction is an example of a political choice that is ideologically structured and follows the principles of Capitalism, which in itself flows from the Scientific Revolution. As a conflicting principle, Klein presents the aboriginal principle of ‘the Earth as a nurturing mother’ and the principles of democratic sovereignty (hailing back to the populistic practices of Gaius Gracchus).

While not directly mentioned, it is indicated that the Scientific Revolution and Capitalism are masculine principles, while Nature worship and Democracy are feminine principles. For example, most of the proponents for democratic activist movements interviewed in the film are female, while most proponents for the exploitative forces that are interviewed are males.

Klein’s solution to the current problem is that the free market has caused these problems, and the solution should be to increase government interventionism and regulate the market more. Since the governments (according to Klein) do not desire to follow such policies, activist movements would have to protest and stop mining projects and then move on towards advocating public investments in green technology – solar panels and windmills everywhere.

Essentially, the solution is that people should protest to roll back deregulation to the 1970’s, while deepening democracy.

Klein is essentially right, or rather moving in the right direction in her critique of the current system. But her solutions are essentially flawed and (I would claim) build on several misunderstandings and ignorance.

The flaws of Klein’s solutions


Naomi Klein makes three basic misunderstandings about the reality of the system we are living in, either because she herself has not studied these issues or because she deliberately omits to tell certain things which are essential to know if we truly want to change the system.

The first misunderstanding lies in the nature of the environmental crisis.

Klein focuses very much on climate change, but climate change is only one of five serious environmental challenges that are causing the current mass extinction as I write these words. The oceanic crisis, the soil crisis, the freshwater crisis and the biodiversity crisis are as serious for the well-being of life on Earth. Green energy won’t solve these problems, and emphasising this issue will block out public understanding of the other issues. I believe it is essential to see antropogenic climate change as a part of a wider environmental crisis caused by the current system.

The second misunderstanding lies in Klein’s understanding of free markets contra government intervention.

It seems that Klein has a very binary view on the system, which can be understood as ‘government intervention good’, ‘markets bad’. What that fails to account for is that both governments and private businesses operate as economic actors with the goal of creating economic growth. Keynesian economics have nearly exactly the same goals as monetarist economics, namely the stabilization of the growth curve to ensure stability for investors and economic growth. Keynesians want to focus on low unemployment, while monetarists see inflation as the main threat to the well-being of an economy. To a large extent, deregulation has been caused as much by technological development as by political choices – in an evolutionary process within Capitalism itself.

The third, and most serious misunderstanding, is the idea that economic growth primarily is an ideological choice, and that by consuming smarter and changing the ruling ideology from Liberalism to Green Social Democracy, we will have started to save the Earth.

The core of this lies in that Klein omits to put focus on the nature of money within the framework of modern Capitalism. Ultimately, money today is Debt. Within the banking system, banks only need to keep a part of the money of their clients as deposits, and can loan out the rest – as illustrated by the image above. This means that from an  original deposit of $1000, the bank can create an additional amount of money several times larger than the original $1000.

These loans from the bank have to be repaid with interest. Since both the loans and the interest is created from capital that doesn’t currently exist, this demands that the capital is created. And most of that capital is created from turning parts of the Earth into utilities for the market. This means that the current system both demands a constant growth rate and the continued transformation of the biosphere into linear production units to satisfy the demand for exponential growth as seen in these oil palm plantations in Sumatra.


For a more comprehensive description, see this entry.


I hold no doubt that Naomi Klein truly believes that the current situation represents a mortal threat, but I suspect that she also is emotionally invested for other reasons in moving away from monetarism towards neo-keynesianism.

The problem is of course that neither of these two systems are able to solve the current ecological crisis.

Now it is possible to claim that different documentaries should focus on different issues, and that nobody can focus on everything, but by many small groups focusing on different issues, we will together solve the problem and making the world a better place.

The problem is of course that ‘This Changes Everything‘ is claiming to present the path-way to solve the entire problem of climate change, by connecting it to economic growth and questioning its ideological foundations. The thing is, economic growth is not an ideological choice, but a survival imperative for the current system.

Therefore, no matter if it is monetaristic neo-liberalism or green social democracy, the system demands the repayment of debt, and in order to repay the debt more resources would have to be transformed to utilities. If the shark doesn’t swim, it drowns.


Omitting the ‘shark in the bath-tub’ is a disservice, since it doesn’t correctly informs activists about the true nature of the socio-economic system and keeps them preoccupied with trails of thought that only move around in circles.

I am truly impressed by the engagement of First Nations activists who protest against the tar sands in Canada. I also share Naomi Klein’s sentiments that the reason for our destruction does not lie in human nature. Yet, I think that any failure to mention the problems with fractional reserve banking is going to hurt all those people ultimately, since even if they achieve their political objectives, they won’t be able to change the system if they don’t understand it.


“Moneyless” is simply a bad term.


by Enrique Lescure


EOS is a group that aims to build a post-monetary  [originally “moneyless”] sustainable Terran civilisation based on science. We want to build things, test things and show the world that we can live well in balance with nature and without money.”

I would argue that sentence serves to create confusion. While probably a majority of the Earth’s population has a relationship with money characterised by a sense of anxiety and dread for when the bills are due, there is another – significant – minority that are neutrally or positively disposed towards the concept.

For them, and also for many others – who too well are reacting with dread when hearing the term “moneyless” (since they are accustomed to a moneyless existence in a world where you need money to survive) – the message outlined in the quote above is not evoking positive reactions.

Ultimately however, we as a movement need to use language in a very precise and consistent manner, and having too much of a focus on money without properly defining money is a strategy that can lead to us being misconstrued or being interpreted as out of touch with reality.

Ultimately, the biggest problem with money today, from an ideological and political perspective, is that the general public does not know what money is.


  • Money was originally an organic invention born out of trade exchanges.
  • Nowadays, money is created through the issue of debt, which requires constant exponential growth.
  • That leads to the destruction of the Earth’s biosphere.
  • The EOS has devised an alternate system where we are basing the value of our currency on energy instead of market demand.
  • We intend to test that model, not implement it immediately.


 Money as a result of barter

One of the most irritating misunderstandings an EOS lecturer could endure is when – after they have gone through the trouble of explaining Energy Accounting – parts of the public still imagine that we want to go back to barter. Therefore, it is important that the lecturer tries to explain our stance that we do not wish to return to a pre-monetary system but go forward to a post-monetary one.

Some people may even think that barter is better than using money, most likely out of aesthetic or cultural reasons (especially those who find Gift Economics to be a good idea). However, money arose already before minted coins, and before anyone called it money.

The problem with barter is that the sheer amount of goods tend to make trade very complicated. If individual A desires good X in return for good Y, but individual B (who possesses good X) doesn’t want good Y but good Z, individual A has to go to individual C who has good Z and desires good Y. Eventually, such organic markets tend to centre around a “key good”, either an actual good (like dried fish in medieval Sweden), or a symbolic token (like colourful pearls as in some Caribbean cultures) which by unwritten agreement and cultural norms become the good that is used as a currency to gain access to the other goods. Often, there were several currencies in operation at once in such systems, and they tended to vary regionally.

Money did not arise with coinage, but grew organically from society.

The reasons why kingdoms and city-states started to mint coins was to be able to pay armies and establish control over trade flows, in order both to be able to raise revenue to protect the population and to wage wars against neighbouring political entities. Another good thing with metal-based currencies (from the perspective of the monarchies) was that they were naturally scarce (unlike sea-shells) and did not decay over time (like dried fish and eggs).

The main problem with metal-based currencies during the medieval age, was that they were deflationary, meaning that money had a tendency to accumulate in the hands of major land-owners that provided the cities with food necessary for survival, creating enormous inequality and hampering trade. To counter that, kingdoms and city-states generally issued coins during festival years to stimulate trade periodically.

Money as debt


Fiat money gradually evolved since the late 14th century, originally born amongst Italian banker families in the wealthy city-states of the Po Valley. It largely co-existed with metal (gold and silver) as an insurance security for centuries, until it finally started to stand on its own legs in 1971, following the abandonment of the Bretton Woods system.

I have explained in detail earlier about how this system is operating, so let me just reiterate it in a very short summary.

Banks operating globally, nationally, regionally and locally, are today providing credit to companies and consumers alike. These credits are actually multiplied from the banks reserves – meaning that the banks are actually lending out more capital than they have. Capital that must be paid back at interest.

This credit-based system demands constant economic growth, since money that is issued at must be paid back. Since you cannot create value out of thin air, economic production needs to grow to ensure the ability to repay loans. Of course, new loans are being issued continuously, guaranteeing that the total gross domestic debt of humanity always is larger than our gross domestic product, bonding us to exponential growth forever.

The problem


Since economic production has to grow exponentially, that means that our collective effect on the Earth’s life-supporting systems have started to make said systems decay and degenerate at an accelerating pace. The climate is disturbed, the oceans are dying, soils and freshwater reserves are depleted and land-based eco-systems are being replaced and outcrowded by destructive mono-cultures.

This is not only a question of continuous destruction, but also of the creeping realisation that we’re causing a sixth mass extinction. At the current rate, we will move towards a global biosphere collapse by the end of the 21st century.

The challenge

The Earth Organisation for Sustainability needs to be able to explain why the current system is deeply problematic and how it destroys the life support systems of the Earth. We are moving in the right direction, but overally, most people still believe that the current fiat-based growth-dependent monetary system is sound and see it as as natural as breathing air or drinking water.

The challenge must be to systematically educate the public about the facts of how the current system both has created the modern western civilization, and is about to destroy it. To create an environment where the system is no longer seen as accepted or natural or “the best possible system”, but as something artificial that has been imposed over us and which is not stable nor sustainable.

The current fiat system needs to be delegitimised, but it also needs to be explained.

If we just attack “money” as a concept, we will mainly attract moralists and technological luddites. Therefore, instead of stating that we want to abolish money, we should state as it is – that we want to explore the potential for an energy-based currency based around the capacity of the planet to provide for our needs.

We must be precise when we use language.

The Real Economy


By Enrique Lescure


Right now, the air is buzzing with the rumours of the next financial crash. This is starting to become an autumn tradition in the more conspiracist camp. The Petrodollar is going down, it is time to invest in gold, weapons or canned food. This time, however, even mainstream newspapers are warning for an impeding financial meltdown – which everyone with the slightest understanding of the current system and of Fiat currencies know is inevitable.

At the same time, we must bear in mind that a Fiat system can theoretically be rebooted by the addition of credits which are pumped into the finance industry. When these credits are not corresponding to what increased growth rates are needed, another financial crash will happen, a recovery occurs and the economy stabilises for shorter and shorter intervals with higher and higher structural unemployment as a result.

As long as there is reason for faith in economic activities, the system can be rebooted again and again, despite its glaring similarities with a pyramid scheme. There is a relationship between the Fiat economy and the Real economy, though it is often vague and the two systems are standing on different foundations. While one rests on human estimations, gut feelings, optimism and wishful thinking, the other simply is.

This entry will be about what the Real Economy is, and what consequences it will have running it to the ground. Sadly, one of the aspects of the Fiat system is to incentivise economic behaviour that is serving to run the Real Economy into the ground.

TL;DR notes (because I like lists)

  • Since the Cambrian explosion, the Earth has formed complex multi-agent biospheres that are built around Earth’s natural cycles (sunlight, perspiration, rainfall, seasons), but which also are building themselves by slow but mostly continuous increases in complexity.
  • For all what matters, to have a human economy demands interaction with the Earth’s biosphere, and human activities will affect the biosphere.
  • Thus, the human economy cannot be seen as something separate from the biosphere in itself, but is essentially a part of what builds this planet.
  • This also means that the biosphere will affect human well-being, and that this well-being depends very much on how we treat the systems on the planet that are making the biosphere possible.
  • Ultimately, what we need now is to unlearn the cosmology of Individualistic Consumerism, and to approach the issue of what the economy is by looking at total resource flows and not just focus on the human activities.


On the Real Economy

The Real Economy is not linear but a multi-agent system, meaning that each species and each individual is both on the receiving and returning end of the system, and the purpose – rather than growth – is for individuals and species to survive and improve their survival skills within this context of existence. The system is interdependent with the soils it has created, with the groundwater and rainfall and with the climate it is engineering.

The cycle of ice ages and warm periods are partially affected by the amounts of trees, binding greenhouse gasses. Colder periods lead to a drier climate which in turns lead to forest fires that are releasing carbon dioxide into the atmosphere, increasing the average temperature. This leads to a moistlier climate that grows forests and bind carbon dioxide, slowing down the increase in temperatures.

A growth in the amount of vegetation increases the number of herbivore species, which creates a good opportunity for carnivores to increase their numbers as well, until the collapse of the herbivore population allows the flora to recuperate. As the carnivores are decreasing in number, herbivores can return to the fray.

This is the real economy. It has existed since time immemorial. As it gradually grew, it has transformed itself from a few one-celled organisms stewing in a primordial soup, into a vibrant dynamic equilibrium that can recuperate from mass extinction events such as the Cretaceous-Tertiary Meteorite that wiped away the dinosaurs. This economy is characterised by a slow, gradual increase of biomass and of complexity, off-set periodically by extinction events which could have destroyed complex life on Earth.

We can imagine a countless, countless number of Earths out there, tens of thousands of light years from us, where life has been wiped out by meteorite impacts, volcanoes, supernovae or climate change. There is perhaps an even greater number of worlds where life has never evolved beyond single-cell or even sub-cell organisms.

It is truly a miracle that our Earth has survived five mass extinction events and has built six biosphere regimes.

And this Earth is what allows you to live, to breathe and to aim for your objectives.

The economies of human civilizations, no matter how they look like, have all been dependent on the Real Economy, the Biosphere, and are thus – no matter if they want it or not – a part of it.

By Stella McCartney on Prezi

By Stella McCartney on Prezi

The Real Deficit

Often, we hear that many western economies are suffering under public and private debt, which can either be solved – within the framework of Fiat currencies – through either stimulus (to create growth that can allow us to grow the economy) or through austerity (cutting back the provision systems for the weakest members of society to save money). Often, these two policies are following one another, first a stimulus to the financial institutions taken from the tax payers, and then a punishment of the tax payers and the poor by tax increases and welfare cuts.

In the long-term however, only one deficit matters.

That deficit is marked by the Earth overshoot day, the day when our resource usage exceeds the ability of the planet to provide for our demands without the global biomass and biodiversity shrinking. This means that we have a global ecological deficit, which has grown above the limit since the 1970’s.

Five of nine vital life-supporting systems underpinning the biosphere are today being ravaged by the need for infinite exponential growth caused by the credit-based fiat system. The climate is being disturbed, the soils and the freshwater reserves depleted of nutrients, the land-based eco-systems are being outcrowded by artificial, linear production areas, and the oceans are being outright sexually molested.

All of this means that we are heading for a sixth mass extinction event, caused by our current civilization, within the next 100 years.


The root cause

The root cause for this is actually what we think of as our “economic system”. The creation of “money” is – through fractional reserve banking – preceding the actual creation of capital. That means that our current system is reliant on credits, meaning that for the system to survive, money must be used to increase economic production, by creating demand for products and satiating said demand.

A reduction in growth rates is not enough, since the growth must at least follow the increase of the amount of debt in the system, otherwise interest rates will go up and the social stability of the system will be threatened. Thus, the system in itself incentivizes economic activities that are destroying the Biosphere, and is rewarding behaviour that strives to minimise costs in terms of investment and maximises outcome.

Environmental Economics of the type where the needs of the Biosphere (i.e the needs of Life on Earth) is placed below the needs of maximising economic growth, are a consequence of the perverse idea that an economic system which has developed for around 200 years is more essential that an economic system that has existed for 65 million years.

Economic growth has one good effect, and that is an increase in living standards. The only good argument left by growth proponents is that within the next 50 years, a person earning €1,25 today would earn €5 instead (and afford a car). That is however offset by the fact that economists generally have little knowledge of how much damage our environmental destruction would do on our eco-systems in the long run, and that the system will invariably collapse.


Energy Accounting as an alternative

Energy Accounting is described in more detail in the article linked herein. We do not know how it will work out in real conditions yet, which is why we must test it. There are potential drawbacks and bottlenecks as well. The goal with Energy Accounting is however not just to install itself, but to fulfill three criteria which we need to fulfill to have a sustainable civilization.

Thus, Energy Accounting is designed as a tracking system, to keep an overview of the resource flows of the planet. It is designed as a post-monetary currency which aims to create a better balance between demand and supply – through creating a system where things do not have to be produced before there are willing users. It is also designed as a system which factors in the demand and supply curves of the Biosphere itself, thus incentivizing economic actions that are either neutral or beneficial to the well-being of the planet, while penalizing actions that are damaging to it.

Within the Earth Organisation for Sustainability, we are aiming for the testing of Energy Accounting, to see how aspects of it can work and how we can improve our Design.


Summary: A strategy to claim the problem formulation initiative

We must – as a movement – always strive towards focusing on the Real Economy. While we must accept the existence of the crumbling Fiat system for now, we must work towards a transition away from it, by transitioning away from looking at the world through the lenses of the City of London and Wall Street.

The Fiat System ultimately relies on faith in its regulations. It will crumble, probably faster than the Biosphere itself. The challenge is to transcend the worldview where the greatest potential disaster is a stock market crash and a massive hike in unemployment.

How we do that is not primarily by questioning or accusing or being obsessed by the injustice of the current system, but by instead laying our focus on the Real Economy, and how we as a species are embedded in it and how most of us for the foreseeable future will be dependent on it.

That does not mean that we should not focus on social issues, but that we must find a way to integrate social issues into the narrative of the Real Economy.

The Earth Organisation of Sustainability does not deal with the binary world-view of eco-systems contra humanity. Instead, we view Life in itself as the most valued and cherished concept. Thus, what is good for the Biosphere is good for you, as an individual, and for us collectively as a species.

We must as a civilization make a conscious choice to accept the truth – that we are a part of the Biosphere and that we need to model our civilization in a manner that integrates it into the Biosphere and integrates the Biosphere into the infrastructure. This also means a life-positive outlook, where we have an obligation to design our societies so they allow individuals the freedom to express themselves, create, form their lives and achieve safety, meaning and liberty.

After all, as a system, the Biosphere strives towards more and more diversity and abundance. We should definetly try to mimic the beauty and splendour of nature.



By Enrique Lescure             


The craddle of life on Earth can be said to be found in the blue. For many hundreds of millions of years, the ascending continents of the young planet were as dead and barren as the wastelands of Mars, while the oceans and lakes were teeming with life. Water was the solvent in which the first life-bearing cells emerged during the chaotic epochs after the birth of the Moon.

From a world fraught with volcanic eruptions, a poisonous atmosphere and constant meteor storms, Earth has evolved into a planet able to create complex and beautiful life-forms, forming an ever-changing and ever-evolving biosphere.

Much of the freshwater reservoirs have accumulated during millennia and are ensuring that the plants have enough nourishment to produce and renew soil and to establish the foundations for complex ecosystems to exist within.

Today however, we have destroyed or are on the verge of destroying a third of the world’s freshwater reservoirs. Many regions of the world, such as the Middle East and South America, are already experiencing social upheaval in relation to water depletion. China and India, the two most populous nations on Earth, are also experiencing water depletion on a massive scale.

This presents two kinds of challenges, one which is really long-term and the other which is relatively short-term. The first challenge relates to the fact that in the long-term, depleted freshwater reservoirs create a drier climate, meaning that fewer trees can grow, which leads to soil erosion. 5000 years ago, the Middle East and the Southern Balkans were largely forested regions, which gradually became more and more arid due to massive irrigation projects by city-states and hydraulic empires (aided by climate change).

The same process is repeating today in Brazil, the United States, India, China and Central Europe.

The second challenge is how billions of people in the future should be provided with water for drinking, for hygiene, for cooking and for other activities, while eco-systems should be taken cared of to ensure long-term survivability. This will be one of the most important issues for the Earth Organisation for Sustainability in the future.

Our challenge, as always, is how to be able to weigh the needs of today with what the environment needs in order to stabilise, and how to ensure that communities can participate in this process.

Short Notes (TL;DR)

There is not one singular solution to the challenge of freshwater depletion – rather there must be a transition process which is on-going and is coordinated between five distinct areas. The areas in this regard are all equally important, though emphasis has to be put on different areas depending on the local and regional pecularities of distinct regions of our planet.

~ Short-term solutions, policy-based and social. Rationing, water salvaging, public education regarding water treatment and stimulation of local projects.

~ Medium-term solutions, infrastructure projects, construction of artificial aquifiers, aqueducts and water salvaging plants. Migrations and redistribution of population.

~ Long-term solutions, the creation and re-terraformation of depleted regions by the (re)construction of destroyed eco-systems or new eco-systems. Monitoring of the process.

~ Research, time investments into technologies that can make desalinization more cost-effective, new technologies for recycling and upcycling water quality, reducing the need for water in home appliances and in infrastructure overall.

~ Ensuring the dignity of communities and a fair distribution, namely that the affected populations themselves are having democratic influence in the process of how their transition process should be managed and how much they want to participate in that management.

The future – short-term solutions

Mars base by Douglas Shrock 1

We have largely been treating water as if it was air – as if we could use as much as possible of the groundwater and then… well, not having to think about the management. Sure, in most developed nations, there is water management, which works more or less well (the Nordic countries are generally very high up on that scale, with drinkable tap water and very large and unspoiled reserves of ground water, with hundreds of thousands of lakes).

In the future, there is a profound risk that we – at least in some regions – would have to treat water in a way similar to how we would endure on a Mars base, namely by careful management and a circular hydraulic economy, where water is moved from household appliances and infrastructure to large aquaponics facilities, where rainwater is gathered, filtered and cleaned and utilised within the habitat, with zero to little usage of aquifiers. In fact, we should move towards minimising our usage of groundwater, instead focusing on water recycling, rainwater usage, water from rivers (though we should be careful with river water as well and have systems that can replenish the water to the rivers from the base). 20131003142909-NEW.Aquaponics-IconUrine may have to be filtered and turned into drinkable water again.

In terms of personal usage, this would probably entail local water regulations where people are given either a water quota for a community tank, or their own individual tanks where they could use water. A lot of the functions that today are individually allocated might have to become communal, like washing clothes, bathrooms, kitchens and so on. When two or more distinct communities are sharing the same source for their water, there needs to be a form of common management or at least transparency and concord between these two communities, thence holons should be formed for these tasks.

Ensuring human survival – Medium-term solutions


In particular cases, there might be needs to transport water from either deep aquifiers (like the Sahara aquifier) or from regions with abundant water reserves to regions where water shortage threatens the survival of hundreds of millions, and can cause the collapse of over-stressed communities. This can be achieved through the construction of closed aqueducts or water pipelines, and must be managed both by a convent of representatives of the affected communities, and a technical authority managing the infrastructure of such projects. In some cases, the Earth itself may have to be transformed to construct fresh-water lakes with adjacent forest eco-systems to form the basis of medium-term water sustainability in the social term.

Or, we might even need to consider large-scale migrations, for example from the United States into Canada, from China into Siberia and from the Mediterranean countries into north-eastern Europe, in order to alleviate the resource stress on China and the US by distributing the population more evenly, as the polar regions become more habitable due to climate change while the temperate regions become less able to provide for their population. This would also reduce the need to transport water from the north to the south, by instead making it possible for people to migrate from the south to the north.

Another project worth considering is to create closed-loop rivers in Sahara and then form communities around them, where people from Africa and parts of the Middle East (and even from flooded Islands like the Maldives) can settle, in oasis city states built alongst a string of pearls in the vast Saharan desert.

Lastly, the final two areas for human resettlement are Antarctica and the Oceans, and both represent technological challenges in terms of how to attain enough water to supply significant populations.

Ensuring the well-being of the Biosphere – Long-term solutions

When we in the EOS are talking about long-term solutions, we mean long-term, in terms of 10.000-50.000 years. This means partially that humans would have to live in different forms of communities. Mega-cities housing tens of millions of people should not be subsidized as an ideal form of life, which they are in today’s exponential growth-oriented model. Neither would a massive, evened-out distribution of the population be a good solution, since it would wipe out forests and eco-systems. The ideal would be concentrated inter-linked communities ranging in the thousands, though there would be no forced population redistribution.

The first thing that needs to be done is to ensure that our biological waste is used to renew soil cultures, or to build new soil cultures where old ones have been depleted. This means that we should not put our waste in the oceans or in lakes, but instead use human manure as a valuable resource to be utilized as a part of recreating and strengthening soil quality. What we term as waste from mines can also be valuable, since rock often contains important resources that increases the nutrition levels.

We need to ensure to reduce soil erosion, both by the construction of terraces and especially by the growing of plants, allowing eco-systems to take hold. We need to move away from mono-cultures and grow food more vertically and within the confinements of urban centres. Of course, it is not possible to remove all mono-cultures, but we need to reduce the amount significantly over a long span of time.

If we cannot reestablish eco-systems that have been lost, we must see whether we can build new eco-systems to compensate for the lost ones, and if these new eco-systems would have a positive impact on the Earth’s biosphere.

And – a lot of this means that we have to create more preserves where human-oriented activities are minimised, and that we let these preserves be untouched for hundreds of generations, that said – until a new equilibrium is established.

Applying and multiplying knowledge – Research

There is much valuable research done today within the space industry, regarding the effective usage of water in order to create self-containing artificial eco-systems and provide food on space stations or on Mars bases. This technology can also be applied on the Earth in order to salvage resources and increase our resilience. However, the technology needs to become more energy efficient and as ecological as possible without compromising the values behind. The things envisioned to be used one day on Mars should also be utilised in villages in Morocco, Honduras or Kerala, and thus the knowledge must spread horizontally in an exponential manner (there can EOS be of immeasurable help, by providing educational programmes aimed towards local communities).

Desalinization should also be investigated, and an emphasis should be put on making the process cleaner, more effective and cheaper in terms of resources and construction. Especially within small-scale appliances, a focus should be made, so that every home in a community can contribute to the process of turning saline water into freshwater.

A third area is in terms of the development of household machines that use less water, either by design features or by the usage of more advanced technology, for example smaller treatment plants and the integration of treatment plant infrastructure into the modular features of future homes. To this we can also add technologies that can treat infected water and clean it.

Lastly, we should not omit to mention the integrated features of intelligent cities, which can be used to predict the usage of water over long-term and come with proposals over how water management should be carried out.

Including the communities – the social aspect

An integral part of what we in EOS are striving to create, is that people locally and regionally should be able to exert influence over their own destinies. This does not only mean to guarantee the protection of individual rights – both through a Constitution and through giving individuals the means to defend their autonomy – but also the protection of the rights of communities. An important aspect of this is that communities should bear the responsibility of the natural resources within their area – including water.

This can be problematic though, because the irresponsible usage of natural resources is a great part of what is wrecking our biosphere right now and causing the Sixth Mass Extinction. Therefore, there is a balance between the democratic autonomy of a community and their right to exert the main part of the influence on how natural resources should be used locally, and the rights of the Biosphere to exist and prosper.

There is no fixed answer on how to resolve this potential conflict, but every local area is unique. What is important however is to identify needs, to establish a dialogue with the local community, to create management plans together with representatives of the local community, both political leaders, traditional leaders, economic actors, representatives of the civil society and the general public, and to include them in the process where holons are established to oversee aspects and manage aspects of the hydraulic infrastructure. The grade and depth of the management and the collaboration will vary between regions and areas.

This also includes the right for the local area or region to withdraw from the cooperation or renegotiate. However, what we need to establish is a consensus and an awareness of how water usage affects the environment and how a changed environment will affect the future of local communities. Thus, EOS needs to act primarily as an educational organisation, while we need to incorporate the knowledge and wisdom of local communities and understand that situations need to be addressed with a sensitivity to the values and norms – in order to be able to canalise the force of the community towards the gathering of new knowledge that can be utilised to improve water management.



Some new age spiritualists are claiming that we will soon enter the age of Aquarius, or that we have already. Aquarius as a symbolic figure is a human being that pours water – enlightenment – over humanity. It can be seen as an appropriate metaphor in one way, because if the knowledge of how much we have damaged our water reservoirs was better known, there would be a greater movement towards solving these problems.

Some aspects of the article you have read may seem rather radical. The problem however is that the more we are stressing and depleting the reservoirs of water and soil needed to sustain a complex land-based supra-civilization as present-day humanity, the more radical the solutions would eventually have to be.

The important thing to remember is that interventions must happen with the permission and active participation of local communities, and that they should interfere as much as necessary but not more into the livelihood of the people. Interventions can be intrusive, so therefore the most essential part of any transition is that the population is made aware of the nature of the situation, that the population is prepared for when interventions would happen and how far they will go, and that the public can affect the process and partake in it.

Water must be managed in an ecological manner, but it must ultimately also be managed by the people.

BRICS vs the West


By Enrique Lescure                 


Francis Fukuyama coined the term “end of history” in 1992, following the collapse of the Soviet Union. The bipolar world, divided between the Capitalistic and Socialistic blocs, was no more, and was replaced with a world characterised by unipolar hegemony by the United States, and the strengthening of supranational institutions aiming to create a world with harmonised systems pertaining the operations of markets – in order to consolidate and expand a system of globalised financial capitalism and the norms and values it was based upon. The latest incarnation of this strivance towards capital convergence are the free trade agreements of the TPP and the TTIP.

However, this narrative of greater global harmony and a harmonisation towards a world order characterised by the universal adoption of modern western values are challenged by the (re)emergence of major non-western powers, that arrange themselves with a web of cooperation agreements that circumvent the Western sphere.

Ultimately, the issue is about whether we should have a world governed by trans-national institutions that are built to support the current paradigm of a world under the increasing control of multi-national corporations, or if we should move (back) towards a world characterised by great powers with exclusive rights to “spheres of interest”. Neither of these two options seem to be very attractive, but understanding the innate conflict between the BRICS and the West would help us to understand what kind of world we are living in today and towards where we are moving.

Some hard, basic facts


Human beings throughout the world are largely organised in de-facto hierarchical structures which ultimately are built on brute force. There have been human societies which from the beginning have been egalitarian and peaceful, but those societies have generally been absorbed by aforementioned hierarchical societies. A hierarchical society is generally built on the foundations of an elite which exerts control – either directly or indirectly – over a state, which in its turn exerts direct control over armed civilian and military forces.

The purpose of most states is to uphold law and order and to maintain stability. A seldom openly expressed part of the “keep stability”-aspect of the state’s goals is to protect the interests of the elite and maintaining the status quo. Meanwhile, the general population would accept this as long as their own security and their ability to pursue their own livelihood is not infringed on.

This “power ideology” of preserving the elite and the state underlies basically all other ideologies – no matter what social and socio-economic system we are talking about. It is not pretty – in fact it is often very disgusting and horrendous. However, experiences have shown that abolishing the state through force often leads either to the breakdown of civilised society or the turn towards an even more violent state (consolidated states are often less repressive than newly established ones, mainly because newly established states have not yet attained legitimacy in the eyes of the population).

With this I would not claim that all states are equally tyrannical. For example, the Nordic states are less repressive in many regards than for example the United States, when it comes to the usage of force against their own population if needs would arise. The United States in its turn, is a far more accountable social arrangement than for example the Russian Federation, where officials and oligarchs can prey on ordinary citizens with impunity – and finally Russia is probably a far more safe society than North Korea, Haiti and the Islamic State.

However, the hierarchical power relationship exists in different degrees in all these societies, though it varies through times.

Ultimately, what has characterised the history of the world’s civilizations has been a struggle between the elites of different societies in establishing sovereign spheres of interest, or in case of small peripheral states like Sweden, Cuba and Qatar, establishing their own national sovereignty and ensuring the safety of their elite and citizens.

The United States found itself as the world’s hegemon during the 90’s, and moved towards strengthening international institutions and easening trade regulations during the Clinton Presidency, with the implicit goal of securing status quo by creating a supranational elite not tied to any particular nation-state, and to secure economic growth and thereby security by keeping the oceans open.

While the states of the world would renounce their economic sovereignty to multi-national corporations and supranational military_by_country_spending-by-countryinstitutions, the political borders and recognised states of the world would be protected by the international system headed by American leadership. There are two reasons for this, firstly to reduce the threats towards trade and stability, and secondly to attain tools to prevent aspiring regional great powers from carving out interest spheres.

This order rests on three legs, namely international treaties (a legalistic framework), continued economic growth (an insurance against political instability) and American military power (since the Gulf War a viable threat to aspiring regional powers).

What the BRICS are and how to understand them


The BRICS stands for Brazil, Russia, India, China and South Africa.

The BRICS can be understood as an economic acronym denoting five emerging large economies in the non-western world. It can also be understood as a collaboration between five regional great powers regarding economic issues. What BRICS ultimately is, however, can be understood in terms of the Eurasian landmass, where three of the four BRICS powers are not only located, but also are directly bordering one another. Two of the five BRICS powers contain almost ten times the population of the other three powers together.

However, if we want to understand the BRICS, we need to understand it as a part of the reapproachment between China and Russia, two regional powers that complete one another in many regards (Russia has ICBM’s and vast natural resources, China has capital and an oversupply of labour) and who also both desire to increase their influence in two regions – at the expense of the American-led world order.

This does not say that there are regions where both powers compete and where they potentially could clash in the future, but neither power is interested in a confrontation, mostly because both powers feel that their primary geopolitical problem is related to security and a sense of curtailment by the West – Russia in eastern Europe and China in the sea region outside of their Pacific Coast.

While India is economically important, the main reason for the inclusion of India in the cooperation is that India and China have been adversaries since China’s annexation of Tibet in 1950 and the Sino-Indian border conflicts of the 1960’s. While India has always had good relations with the Soviet Union and its successor state the Russian Federation, China has been an ally of India’s adversary Pakistan and has been perceived as a great threat to the north.

India – sheltered as it is by the Himalayas, the Hindukush and the Arakans – is more concerned with keeping economic growth and preventing ethnic and religious separatism than with expanding their influence beyond their borders (though they have engaged themselves in neighbouring countries such as Bangladesh, Nepal and Sri Lanka, the United States has generally not opposed the Indian sphere of interest very much).

Lastly, the inclusion of South Africa and Brazil is mutually beneficial both for the great Asian powers and for the non-Asian powers involved, since it will give the Asian powers access to resources from Latin America and Africa, and the ability to project their power there, while South Africa and especially Brazil are recognised as great powers and can gain increased investments from Asia, so to diversify the capital invested within their economies.

In terms of agenda, however, India, Brazil and South Africa are not aiming primarily to expand their spheres of interest, but rather to maintain themselves and secure their economic growth, whereas Russia and China are the two main powers with an agency inside the context of the BRICS.

What is the ideology of the BRICS?

Ultimately, the ideology of the BRICS is one which asserts the perceived right for non-western elites to replicate western neo-imperialism within their own spheres, to exert control of their context of economic growth, while still adhering to the values and norms of the growth-oriented model of globalization. Therefore, the BRICS cannot be seen as a progressive force in relation to the power structures of the world, since the aim is not to transform the power structures but to attain them and shape them after the needs of Asian and Third World elites.

At the same time, it is dubious whether the view that the United States is facing Russia alone in Europe and China alone in Asia is correct. While China is undoubtly taking advantage of the Saudi-created fiscal crisis in Russia, China would not strive towards the collapse of the Putinist regime in Russia – because that would weaken the Chinese position in a short time-frame.

What has brought China and Russia together has been the increased western security entanglements in the border regions perceived as vital by both powers. Nixon managed to coax China into an informal alliance with the US against the Soviet Union, through giving China what they desired (recognition and weapons), but nowadays, giving either China or Russia what they desire would lead to the jeopardization of the territorial integrity and sovereignty of key western allies (The Republic of China, the Baltic States, etc).

The future is dark and full of errors


This decade began with the Arab Spring, which saw many dictatorships in the Middle East and Northern Africa collapse, with four states having turned into failed states. While economic growth and urbanization have brought hundreds of millions out of abject poverty, unsatisfied demands for political influence amongst the population as well as stress factors caused by the depletion of natural resources have driven and will drive societies towards the verge of political collapse.

This will increase the number of areas in the world where crises can emerge. Moreover, China and India are two societies which consist of entire civilizations, which have constantly increasing needs for securing their energy and food supplies – while both societies have political institutions badly adapted towards handling sudden stress factors. This could prompt more and more interventions in the future, and therefore increasing flashpoints between the West and the non-western world.

This is very bad, since what we need for the world in the future is not a race between great powers to deplete what natural resources are left, but a concerted effort by human beings, states, organisations and businesses to move towards a sustainable future for the human race. This can only be done through cooperation, sacrifices and a realisation that either we all will become winners together, or we will lose separately.

The EOS position

We denounce the idea of taking sides in a struggle which is happening within a narrative that is thoroughly based on the sham-work that is today’s growth-oriented paradigm. Yes, it is true that the Anglo-American and European powers have engaged in ruthless exploitation of Asia, Africa and Latin America for 500 years. And yes, it is true that within the BRICS powers, corruption and human rights violations are running rampant.

Ultimately, little of that will matter when we are down to our last fresh-water reservoirs, when the soils of the Earth are depleted of their nourishment, when climate change forces migrations of hundreds of millions, and when eco-system after eco-system collapses.

What is important is to increase our presence in social media and to convey a positive message of a realistic, attainable and better future for humanity, and to engage people to take part in the transition from our current paradigm into a new one that is based on the physical reality of our planet. This means that we must work to strengthen the legitimacy of international institutions, protect human rights and try to stay clear from cheering on one or the other side.

Our primary loyalty must under all circumstances be towards Terra, our common home.


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On Survivalism

By Enrique Lescure


During this century, there will be three major challenges that will undoubtly mean that whatever happens, we will live in a different civilization in a hundred years. These challenges can be summed up as ecology, society and technology, and each of them will serve to shift but also tear our species into differing directions – as well as forcing each and everyone of us to adapt to transformative circumstances.

If you are content with the current society and with its shape, that is bad news. Everything you have prepared for the future of yourself and maybe your family is put into jeopardy, and there is no way to know where we will be in ten years.

On the other hand, if you want to challenge yourself and improve on your skills, it does not need to be bad news, and may in fact be the catalyst that makes you take control over your right to choose your own destiny.

This post will try to connect what many people are finding hard to grasp, namely that what we cause in terms of degradation eventually will have not only indirect but direct and immediate effects on their ability to uphold their daily lives. It will describe what most political scientists today would see as an impossibility in well-developed western societies, but which I argue not only is possible, but also likely – namely a significant loss of complexity.

Or in other words, a social collapse.

The majority of the western world consists of an urban population used to having food, electricity, clean water, warmth and social institutions at least accessible, and for most people provided for what they expect to be their life. Sure, people are expected to commit their work in order to afford a livelihood, but most people are living within safety nets, where the main worries are either how they should maintain their income or if they can manage to become promoted to higher incomes. Yet, people are fundamentally dependent in a western society, on energy, global food transport networks, flowing water and functioning authorities.

If a social collapse occurs, the state will not be able to provide for infrastructure or guarantee safety of transport, and that would leave it to communities to manage themselves and their own affairs. This could create a significant and particular vulnerability in western societies, since westerners generally are not accustomed to be self-sufficient.

Therefore, it is of pivotal importance, especially if the amount of stressors multiply during the course of this century, that subsequent generations of westerners learn how to grow food, produce electricity, build and repair machines and also how to defend themselves.

Even if society does not suffer a loss of complexity, such knowledge and experiences can serve to increase self-confidence and skills which may be utilized both to improve personal well-being as well as preparing the soil towards the transition to resilient and sustainable communities.


Maslow's hierarchy of needs

Maslow’s hierarchy of needs

You are all familiar with Maslow’s hierarchy of needs?

Good. What I will argue is that this hierarchy can also be applied onto human societies. Most human societies during history have been constructed as pyramids, where the majority of people were born to give up their surplus in order for security, and in order for elites to experience the three uppermost levels of the pyramid. The rest of the population were left on the bottom two or three levels.

The same can be applied for human beings today, and worse. In most of the world, the state is a corrupt and distant entity which exist to protect the well-being of small elites, while most people are scraping on the barrels from the bottom of society. You all know of the favelas of Brazil, the slums of Monrovia, the destitution on the Indian countryside and the carnage of Syria. For most human beings on Earth, life is brutal.

Western societies during the 20th century reaped the fruits sown by 19th century industrialism and imperialism, and came to invent ways for the state to redistribute wealth from production and economic growth into general safety nets for all citizens, while the economic activities enriched a large middle class. While you who read this blog know that we have built our prosperity on unsustainable foundations and on a socio-economoc system which will destroy itself and the current biosphere, that is not the focus of this post.

Thing is, if security and physiological needs are taken as given, human beings will not learn how to survive, or how to cope when stressors multiply on those fronts. The risk emerges for anarchy to take hold, especially in an increasingly disparate, diverse and unequal context.

During the agricultural era, it was usual that agricultural societies experienced sustained periods of growth, followed by kpw0-i-6f49periods of decline and loss of complexity. Some civilizations, such as the Rapanui and the Mayans, never really recovered from their decline phases, while others – for example on the Eurasian landmass – experienced multiple growth and decline phases. Usually on this blog, we are searching for ecological factors on how to explain decline.

Ibn Khaldun (a North African scholar and political scientist who lived during the 14th century), searched for sociological explanations behind the rise and decline of kingdoms. Since climate measurements and statistics (apart from censuses) were largely unknown, Khaldun looked at the quality of the ruling families of the feudal and despotic monarchies of the Islamic world, and he discovered a pattern.

Usually [according to Khaldun], dynasties emerged from the harsh desert regions of the Arabian Peninsula and North Africa and conquered civilized cities, setting up their patriarch as Sultan. As the generations pass by, the barbarian rulers are slowly integrated into the “decadence” of the cities, and become soft, until they are overthrown by another barbarian army/tribal confederation from the deserts.

The lesson from this is that exposure to hardships can ultimately make people superior at survival and adaption, while luxuries and opulence can turn people ill-equipped to deal with challenges. Even if people are alert and skilled, civilized urban life can reduce the ambitions of the individual and of the family into adaption in relations to the expectations of the dominant culture – which in our contemporary case eschews manual labour and views it as inferior to being an office clerk, an architect or a designer (conversely, I remember when I was a young lad and we had relatives who were diplomats visiting us – the diplomat in question could not figure how to equip or start a water hose).

Given that, political scientists – much alike economists – generally assume that advanced industrial or post-industrial societies cannot possibly collapse. They can get worse in terms of their economic performance, or their political liberties. But the thought of the Kingdom of Sweden (for example) turning into a dictatorship, or outright collapsing of the state institutions, is unthinkable. Only swivel-eyed extremists would assume that would be a possibility. The idea seems to be that if our society has reached a particular stage of development, it would most likely continue to improve, democratically and economically, because it has improved since the 1940’s, and if it is suffering a loss of complexity, that loss would be limited.

Of course, there are also political reasons why for example political scientists cannot make a statement indicating that our society can collapse – because that would empower those extremists who seek to overthrow the established order and replace it with their own ideology, and because it will lower the confidence of people in the system. Every system throughout history has been reliant on the myth of its own stability and the notion of an impossibility that it could collapse. It should however be noted that there are different and more sober – or maybe somewhat more paranoid – accessments within the security establishment and amongst military analysts.

Given that, the desire to have largely dependent and docile citizens who live in urban centres to maximise economic activities in the post-industrial service economy can contribute to making us more vulnerable, as well as our reliance on the Ricardian drive to increase the efficiency and growth rate of the economy by replacing local and diversified production with increased large-scale specialisation and dependency on imports. This would for example mean that if trade is disturbed in Europe, many smaller countries would not be able to feed themselves.

Therefore, wise survivalism may serve to increase the resilience and therefore the stability of society, and make people more adjusted and prepared for a transition towards a sustainable society.

The wrong way


Mostly in the South of the United States, there is a large, predominantly white a semi-rural subculture of “preppers” and survivalists, either alone or organised in militias. This subculture is largely conservative and some off-shoots are even far right or outright national socialist in their outlook. The culture is characterised by:

1) A high degree of individualism; bunkers, escape tunnels and weapon stashes hidden under suburban and rural villas.

2) An emphasis on weapons, with a preference for terrain vehicles and semi-automatic rifles.

3) An emphasis on masculinity and target practice at conventions.

It is needless to say that this kind of culture views other groups with hostile suspicion at best, and as outright malicious at worst. This particular culture is also hostile to the government, to the United Nations and is very much existing in an information reality where environmentalism – even in its least radical form – is really a socialist ploy in order to expand government control.

Even if it wasn’t for it, an emphasis on weapons and martialism will attract the kind of followers that not only are willing to use weapons, but are hoping to use them, as well as increasing the likelihood for conflict. Thus, this form of Militarist Survivalism which is existing in the US is not something which should be held up as a good example or replicated. In fact, it will probably mostly serve to make collapse conditions worse in the long run.

The right way

There cannot be said to exist one right way to organise local communities for resilience, but there exist ways in which to improve situations. Local conditions can vary very much between different places, so different approaches must be taken by local groups in order to increase resilience.

Firstly, the community needs to communicate within itself and with its neighbours, and aim to establish friendly relationships, or if not possible, respectful and equal relationships with its neighbours. It must communicate with local political and bureaucratic authorities and try to establish as much common ground as possible with them. One important emphasis is conflict management and how to reduce the risk that conflicts between social and ethnic groups emerge. I believe that the EOS can play a significant role in such processes locally.

Thus, survivalism is not primarily a matter for the individual, but a matter for the individual within the context of a community. People must learn how to produce their own food and energy, and must form sharing networks and common information pools.

There needs to be an emphasis on knowledge and on what risks and opportunities can emerge when conditions are rapidly changing in the surrounding society, for example if trade is breaking down due to wars or ecological disasters. Routines can then be established and become the basis of exercises that intend to prepare the local community for disturbances.

As much as possible, survival should also be about inclusion, not exclusion. There must be broad values, a focus on solutions, and a high degree of transparency and trust. This also includes an immunity to exaggerations and rumours and a willingness and ability to try to verify information before decisions have been made. There must also be an emphasis on combatting grand conspiracy thinking, but not through control or stigmatisation of opinion. Rather, we must equip both the current and future generations with the means to identify and call out bad generalisations and flawed chains of argumentation.



We in the developed world are now standing before a storm, and we are eating ice-cream. The EOS has a deep paedagogic challenge before itself, and we must not only improve our social media presence, but also emphasise how individual human beings and families can be affected by the stress factors caused by the collapse of our socio-economic system and of our environment. However, we must always be sober and eschew alarmism and defaitism – instead providing the people with the tools and with the confidence for them to be able to take control over their situation and establish local and regional resilience and sustainability.

Positive Survivalism is a powerful tool in this regard, but we must at the same time be cautious so we do not preach negative survivalism or contribute to the emergence of groups spreading ripples of destructive memes or messages. We must look to convey ourselves in a manner that can unify communities, individuals and organisations in trust towards the achievement of common goals.

This ability would be essential during the years ahead, when the common trust and strength of our societies can become strained beyond their limits by sudden calamities. The EOS must sow the seeds of cooperation and hospitality and act as a bridge between disparate groups, to unify them in the struggle to save human civilization.

On the urgent need of a new reality consensus


By Enrique Lescure


No human being has a complete oversight of what objective reality is, but instead understand the world from the collective input of information that all members of that human’s local community share amongst themselves, as well as from the output provided by society, and what organised society has deemed worth to put their focus on in their presentation of reality.

This presentation is most often formed in the context of a grand narrative, which most often is focusing on the preservation and continuation of the memetic transmissions that help to cement the cultural framework of the civilization and its values.

The issue is to identify the core of the current mainstream reality consensus in the Western Civilization, and to identify in which ways this reality consensus is helping to destroy the planet’s environment and ultimately it’s own civilisationary host as well.

After that, the issue is to discuss on what values and focus a new reality consensus should be formed.

The chatter in the tree

Fighting_Like_Cats_and_Dogs_2_by_wldjeepgrlCampuses, cafés, kitchens and reddits are all filled with discord and irritation. The others do not simply understand. If everyone just could agree, we would solve all the world’s problems. Yet, all the others are holding incomprehensible beliefs based on baseless scare-mongering and weird ideals. Especially if they have studied strange courses at the University.

There are of course many humans who hold no strong opinions and who, for various reasons, decide they want to follow the majority or simply disentangle themselves from having to care about worldly matters. This author could not put any blame on them. It seems that in today’s world, people are often leaving debate rooms more puzzled than when they entered, and in a state of mellow confusion, and no issue is ever really resolved. Hardly surprising, a lot of people react by actively and aggressively trying to make the proponents of new ideas shut ut, just so they do not need to think over new ideas and concepts.

Why do people attain and embrace wildly divergent ideals and norms, which build the foundation which they then base their political and social values on? No one is really sure, and most likely it does have a variety of sources, socio-economic, cultural, experiences and even genes can play a part. Nevertheless, people often hold divergent beliefs about the world, and this stems in a way from the information that people receive. Since people most often hang out with peers in terms of gender, ethnic origin, academic level, profession or neighbourhood, they often experience similar things in their nearby environment, which influence their worldview.

Twenty or so years ago, most people were still taking in the information about their world from Television, which offered a few sources of valuable news which often shared very much the same consensus. Nowadays, people are increasingly moving towards other sources which are readily available on the Internet. This is mostly a profoundly positive development, since it allows for information that has been suppressed or which the elites do honestly not know much about to be shared. The downside of course is that the amount of disinformation has also increased during this process.

One national example is the infested debate on migration in Sweden, where one side claims that Sweden is taking in too many refugees and that it has adverse effects on housing, crime and ghettoisation. Some proponents of that side claim that many immigrants who belong to a certain world religion are more loyal to said world religion and are attempting to mold Sweden into a form more reminiscent of that religion. Many proponents of this worldview are also claiming that those who are pro-immigration are hating Swedish culture and attempt to destroy Sweden.

The other worldview is based around a narrative where immigration is benefitting Swedish society, which is an aging society, and that the labour market in the future would need a powerful injection of young people to function. Those who are claiming that there are too many immigrants are – according to this worldview – really trying to hide a xenophobic and even outright racist agenda, and are striving towards a society where people have different worth depending on their ethnic origin.

If we assume that both sides try to meet in a room with furniture, we can suspect that not much furniture would stand when they have finished their attempt to reach a consensus.

Yet, we can see that the differences of their opinions really are forming from two factors, namely their view on the state and capacity of the Swedish economy, and possibly their view on whether more people are a burden or an asset. From this follows these divergent views.

The same could be said of the so-called culture wars in the United States. Where one side sees the advance of the rights of women, LGBT people, ethnic minorities and other socially disadvantaged groups, the other is seeing an assault on traditional society and the destruction of the fabric of community. When the divergence grows to the degree that the proponents start to demonize one another and believe that those of a different opinion are really evil and aim to destroy everything they love and cherish, violence is not far away.

That is related to whether the mainstream consensus can hold or would break.

The Mainstream Consensus


The mainstream consensus is the reality within which society as a whole is pre-supposed to operate. It provides the world-view and the context for within what spectrum it is socially acceptable to form opinions around. Things outside of the existing narrative are at best accepted within insulated islands of like-minded, or isolated at the fringes of society. This consensus can be achieved though both repression, but also through culture, architecture, popular media, sermons and general etiquette.

Summarizing this, we can state that the mainstream consensus is informed by memes and behavioural patterns and expectations on the micro-level, by stable and predictable institutions at the middle level and by a common myth and a grand narrative embedding this myth on the grand level.

What is our current grand narrative in the Western Civilization, which  – for better or worse – is the basis of thestatue-of-liberty-nyc current global civilization? One obvious thing is that the Western Civilization is subdivided into partially different cultural spheres with different values and divergent family structures, economic values and values on individualism contra collectivism.

The centre of the Western Civilization does however lie in the Anglo-American sphere, and especially in the United States. While it could be said that France was the cultural centre of the Western world during the 17th and 18th centuries, the cultural stimulus of the West since the beginning of the 20th century has largely come from the US.

Through Television, music and cinema theatres, three to four generations of the western population have been exposed to the cultural impulses of Sit-coms, Hollywood films and Hit Music, and have attained a large part of the values and conventions expressed in these products.

In the more conventional sense, mass media, institutions of power and parts of academia have expressed a more formalized view on what the current zeitgeist of our age is and should be. This view is centred around two things, namely that the current system of Globalising Liberalism, with its attached values of economic growth, consumerism, multinational corporations and constitutional parliamentary democracies with (increasingly) limited power over economic policies is the ultimate form of civilization, and that all development from now on should focus on secure the Earth for this kind of system for the foreseeable future, and that our history is the history of the establishment, adversities and eventual triumph for this kind of system.

The elites within major think tanks, strategic analysis groups and clubs associated with this formula are building their normative approach on that the continuation and deepening of globalization should be the end goal of our society, through economic treatises and increased military and political coordination, possibly leading to the beginning of the formation of a global federal structure within 100 to 200 years, with the United States as its core model.

While there are groups with other agendas, most notably intellectuals associated with the BRICS (who strive for a multipolar world reminiscent of the world prior to 1914) or the Islamic political movements, it stands clear that the dominant force right now are holding their hopes around an agenda aiming for a globalized market economy dominated by harmonized financial and monetary institutions, where multi-national corporations can continue to unite the world, and bring larger and larger groups of people into prosperity, until everyone who are willing and able to work can be elevated to a global middle class of continuously rising income.

The only problem with this vision is that it is impossible to achieve within the constraints of nature, at least in the core form that the proponents are envisioning.

When reality fails to meet expectations


For myths and grand narratives to function, they need to correspond to at least parts of the values transmitted through earlier experiences, and to the reality that people can experience around themselves. When the myth tells people that everything is possible and that they can become the main character in the great narrative about their own life, and they cannot see any way to achieve that, as class mobility stagnates or collapses, they become demoralized and will gradually become increasingly alienated from their own grand narrative.

One example of a failed grand narrative that contributed to the collapse of a civilization was the narrative and myth of Soviet Socialism, which stressed that the population lived in a glorious socialist paradise, the most developed society the planet had seen. This was so obviously disconnected from reality that more than a majority of the population disregarded the propaganda machine, and subsequently the population was thoroughly demoralized and both unwilling and unable to defend what the elites tried to sell as the mainstream culture.

Ancient civilizations could endure deprivation and poverty quite well, because their promises and foundation was often ethereal, celestial and spiritual (“if you obey the norms and uphold the institutions that allow the landed elites to be in power, you will go to a happy place after you leave your mortal shackles”). Civilizations which build on the idea that people should have material gains must be able to create the foundations to provide this.

The motivations for people in the current “global civilization” to be abiding citizens and accept events even when

A woman sells skinned pawpaw, papaya, as she walks in a market on World Food Day in Lagos, Nigeria, Tuesday, Oct. 16, 2012. The U.N.'s Food and Agricultural Organization is marking World Food Day on Tuesday, a day dedicated to highlighting the importance of global food security. The FAO said hunger is declining in Asia and Latin America but is rising in Africa. One in eight people around the world goes to bed hungry every night. (AP Photo/Sunday Alamba)

these events run counter to popular interests, is the expectation of future economic growth. If you believe that your situation will be better the next year, compared to this, you have an expectation invested in the system.

If this expectation is never provided for, the likelihood increases that investments are reduced and that people experience more and more privations, which can lead to riots and instability.

Due to the fact that economics is one of the few sciences which is based predominantly on expectations for the future, it is a concern for the well-being of the system that positive news (from a financial and growth perspective) are emphasised, for if there are too many negative expectations, they will be self-realised due to altered consumer patterns, creating increased volatility in the system.



There are two competing views of the situation of the world in the future, where the first (proposed by many economists, some technologists and a few intellectuals) state that economic growth necessarily will improve most indicators of well-being both in society and in the environment, and that we will live in a better, richer and more secure world by 2050.

Ecologists and environmentalists on the other hand, are seeing resource deprivation and the destruction of the environment as event chains that can possibly lead to the collapse of the current civilization.

The world can not both turn into Paradise and Hell, neither can probably the trajectory be placed on a linear spectrum between the vision espoused by economists and the one proposed by ecologists for future trends. Most likely, both sides are either partially wrong, or one side is entirely wrong.

Given that, the economist argument for future economic growth is a statistical one, namely that what has happened for the last decade will continue to happen for the next decade, with some alterations regarding demographics (how many new births, how many people will leave the labour force and retire). A prognosis like this below does not take into account the “externalities” or how the biosphere is a self-regulating system which can collapse (and have collapsed before).

World Bank

World Bank

Ecologists on the other hand may ignore the positive effects of new technologies brought into the economy, as well as some of the mitigating effects of the Coase theorem. Given that, if China should consume as much as we see above, China alone would need a few Earths for itself in order to sustain such wealth.

Club of Rome

Club of Rome

The interesting thing of course is that the Club of Rome does not represent a marginal environmental group, but rather a few of the world’s most influential people, who have cooperated extensively with ecologists and biologists regarding how resource usage will affect the world in the future.

It is scary how little communication there is between the groups of people who have made these diverging predictions of the future, and how different the grand narratives that they base their predictions on are. When researchers move inside such different realities, communication between them will definetly be suffering by the different expectations they hold for the future – a pub meeting would certainly be entertaining but it would be difficult to draw any conclusions for a layman spectator.

Summary and recommendations

Footprint Network

Footprint Network

If there is such a wide divergence in studies on future trends, it can only be because researchers focus primarily on the factors they are accustomed to. Scientists are like all other people, and are suffering from bias and information defiency. The Dunning-Kruger effect, that states that when people are ignorant in a field they tend to believe themselves better than average on said field, can apply to scientists as well – especially within the areas which the scientist in question, no matter if they are an ecologist or an economist, have not studied.

This increasing specialization and narrowing of the information focus may improve the technical qualities of scientists within narrow fields, but may handicap the scientist’s ability to process information adequately and result in too much reliance on limited data.

A necessary first step towards a consensus that can help us address the challenges of the 21st century would perhaps be if scientists from different fields who have produced such divergent prognoses of the future could meet and establish a consensus on what information to process and how data gathering on the future should be organised.

Only this could provide decision-makers and the public with the data base to make informed decisions on how we are collectively going to shape tomorrow.

On Anarcho-Primitivism; or “why we need a civilization”

Wizards, 1977

Wizards, 1977

By Enrique Lescure


“why can’t we fight and win, Mommy?”
“Because they have
weapons and technology.
we just have love.
” ~ Quote from Wizards, 1977.

Sometimes, it feels like I shouldn’t need to write some posts. Yet, evidently, some posts have to be written, since there apparently are ideas floating around that can be picturesque and charming when applied to arts, morality tales, philosophy and spirituality, but would undoubtly sow confusion the moment someone starts to seriously advocate these ideas as a correct way of thinking, not only for oneself but for all of society, we will start to get into trouble.

I am of course referring to an ideology known as “anarcho-primitivism”, which from a shallow glance can appear deeply sympathetic, but which intellectually and ideologically is a dead end.

Culturally however, anarcho-primitivism has had influence both within academia and within popular culture. My personal take on the issue is that anarcho-primitivism is interesting as an intellectual experiment, but an actual programme to change the world based from anarcho-primitivism would resemble a trainweck without a wheel on the swamps – which I suspect is one of the deeper meanings.

Reason and passion

Caspar David Friedrich, 19th century

Caspar David Friedrich, 19th century

Culturally speaking, European civilization (which later would evolve into the western civilization) stood at a crossroads in the early 19th century, with one boot in the feudal past and one in the industrial future. It is probably well-known by everyone that the 19th century saw two political conflicts erupt – one regarding ancient privileges contra increased political representation (semi-egalitarian), and another regarding the economic rights of workers and poor people, leading to the evolution of parliamentarism and trade unions respectively.

One struggle which however also was highly visible (though decidely less bloody) than the other two was fought in the realm of culture, and formed around whether the world should be conceptualised through reason or emotion. During the 18th century, following the collapse of medieval Christendom during the wars of religion of the preceding two centuries, the Age of Reason blossomed. This trend in science, literature and aesthetics was partially a result of the end of the Reformation in 1648 and the mechanical/scientific revolution spearheaded by the likes of Galileo and Newton.

The Age of Reason cultivated several literary and cultural concepts still in use today. The foundation of the enlightenment was the idea that the methodologies of the mechanical revolution could be applied on social and political issues of the day. Instead of viewing states as mystical entities ruled by God-ordained sovereigns, the 18th century philosophers increasingly came to see the state as a social contract and as a machine devised to achieve certain aims, much like a clockwork.

This was a culmination of a trend which began with the likes of Descartes, Newton and Locke, who transformed the view of the world from the work of an inscrutable Creator who worked through miracles into a clockwork, de-mystifying reality, replacing mysteries with science and reducing the world from a living embodiment of God’s creation into matter which reacted and worked according to predictable mathematical and chemical patterns.

When the de-mystification had destroyed the ideology of Divine Right which governed Europe’s absolutist

A modern example of the

A modern example of the “noble savage genre”, James Cameron’s Avatar, 2010

monarchies, it was just a matter of time before France flared up. During the late 18th century, a trend towards embracing passion and the storms of the heart had flared up within enlightenment thought, embodied both by the philosophy of Rousseau and by the growing “noble savage” genre which celebrated triumphs on both sides of the English channel.

During the Revolutionary Era of 1776 to 1815 and beyond (towards the Greek Revolution of 1823 and the French July Revolution), the ideology of Liberalism (a product of Age of Reason-thought) was fuelled by a deep-seated passion. Leaders like Robespierre and poets like Byron were all burning with indignant passion and defiance, and struggled for largely the same ideals, namely the overthrowing of tyrants and the expression of the will of the people. As late as during the latter half of the 19th century, revolutionary leaders like Garibaldi were still drawing air from the same tendencies.

During the period immediately following the Bourbon restoration in France (1815), reactionary and conservative authors, composers and painters started to create a discourse where reason and enlightenment was seen as depriving the world from its true meaning – a spiritual and mystical meaning which could not be understood with intellect, only with emotions. The Middle Ages, previously seen as “the dark ages”, were glorified and seen as an age when magic, honour and spirituality prevailed. This trend affected most of Europe deeply, and resonated deepest of all in Germany.

It should be noted here already that it is not to me intrinsically a matter of reason versus passion, as for example this anti-nazi cartoon tried to convey, but rather that there have been historical periods when people due to technological and social trends have come to view reason and passion as being in conflict with one another. This today holds true for example for the New Atheists, of whom some tend to view passion in itself as a negative thing, and for some sci-fi authors who tend to hold predominantly the same worldview (one example is Robert Sawyer’s Quintaglio and Hominids trilogies).

Speaking of nazis, the second time when movements started to emerge that questioned reason and progress was during the 1910’s, 1920’s and 1930’s. The second half of the 19th century was not only a golden age for technological innovations, economic growth and urbanisation (and also for colonialism, racism, growing social inequality and genocides not to forget), but also for a conviction that the world was definetly moving towards a better, more advanced and more progressive society. Sci-fi authors like Jules Verne and H.G Wells were highly popular.

The First World War shattered this reality, and fragmented the ordered world indefinetly moving towards greater prosperity. In its stead came a world which was highly contested between various groups, ranging from ultra-progressives to ultra-reactionaries. Fascism and National Socialism had different roots, but came to be expressed through similar rhetoric, namely a sense of abandoning “bourgeois individualism” and becoming as one with the Nation, to be able to be released from alienation.

Alienation as a concept started to become popular in the 19th century, but its usage exploded in the early 20th century. A sense of being lost dominated many societies, and entire cultures searched for new identities to be re-baptised and reborn in. These tendencies are however not excluded to the industrial era, and has been prevalent in all high cultures (otherwise religions like Buddhism and Christianity would not have emerged).

The United States liberated Western Europe from Fascism, and in many ways came to inherit the Western World. A society more culturally cohesive than Europe, which had sustained far less damage by the world wars, had managed to preserve the optimism of the late 19th century, and even build on it.

The breakthrough of mass media, the successful social revolts of the 1960’s and the inability of the US army to win 937613_f520the Vietnam War did however lead towards questioning of the ideology of constant progress. In Europe, this questioning had led to the birth of totalitarian, far-right and far-left movements. In the US, the response was a loose libertarian-leftist subculture more directed by fashion and by memes than any political leaders or even political movements.

The green wave, which came to influence Europe during the 1970’s and 1980’s, began in the US during the 1960’s. The green wave, like any other wave, was of course influenced from many roots, and its seeds were taken up by many movements and individuals. Awareness grew that industrialism and emissions had many negative effects on the environment. Two books worth mentioning from this era are Rachel Carson’s Silent Spring and Daniel Quinn’s Ishmael, which both have been hugely influential.

The roots of anarcho-primitivism can be found in the US.

The anarcho-primitivist case


Anarcho-primitivists argue that the main problem in the world is human civilization itself. With that, they mean that civilization is intrinsically opposed to life on Earth and is only capable of destroying and wrecking eco-systems. Human development is a hubris that will end with civilization exhausting Earth and then collapsing, hopefully leading to a humans yet again embracing nature and establishing egalitarian societies.

According to anarcho-primitivism, pre-civilisationary societies are generally egalitarian, have little violence and healthy social environments characterised by inclusion and no sense of alienation. Like in some forms of marxism, alienation is a tremendously important concept within anarcho-primitivism, and denotes the human sense of being alienated from the genuine natural existence.

Anarcho-primitivists are divided into two factions. While being a small movement (or rather trend, since anarcho-primitivists tend to be organised in mainstream green organisations or in leftist organisations), most anarcho-primitivists are peaceful and claim that civilization will collapse by its own right. A small minority are doing violent direct action, either individually or through groups, though it is significantly rarer today than in the 90’s, which were a sort of heyday for violent direct activism.

The case against anarcho-primitivism  ~ Why we need a civilization


Anarcho-primitivists are correct in the matter that our current civilization is unsustainable. However, there is a broad generalisation on their part that civilization in itself will automatically develop along a linear course towards collapse, and that there is nothing we can do apart from abandoning civilization as a concept that can salvage us. I will address this point later, but now I will move towards anarcho-primitivists who argue for violent resistance in order to overthrow civilization and establish an egalitarian gatherer society.

Firstly, there will soon be nine billion human beings on this planet. When agriculture and civilization was first born in the Middle East 12.000 years ago, there were around 10 million human beings on the planet. For all what it was worth, that was probably the upper limit during that time. If we are generous, we can say that the planet is warmer today and therefore (if we disregard environmental destruction) we can perhaps feed 25 million people today would we all live as hunter-gatherers.

This would mean that most of humanity today would starve, and while a few humans always will be suicidal, humans in general want to maximise their own chances at survival. Therefore, even if we disregard the ignorant (or worse; callous) assumption that the abolishment of civilization will usher in a golden era of tribal egalitarianism, we can safely presume that humans in general will try to survive.

Therefore, no matter if civilization is overthrown by anarcho-primitivist revolutionaries or “collapses” as predicted by anarcho-primitivist philosophers and ideologists, billions of humans will die, and humans will actively struggle against the abolishment of their infrastructure (which provides non-lethal water, warmth, cooling, healthcare, vaccinations, food and – to paraphrase Zizèk, and so on and so on).

I do in fact part agree with the anarcho-primitivists that civilization can collapse. It has evidently happened before that many high cultures have experienced a collapse, or what scientists call a loss of complexity. This is the key however, a collapse of a civilization does not mean that all technology and infrastructure disappears. Most of us who are alive now have experienced the collapse of a civilization during our lifetime, namely the fall of the Soviet Union (which thankfully was a relatively bloodless collapse). While infrastructure, industry and buildings indeed started to suffer decay in a few regions, what happened was instead a transition towards new economic and political modes.

Maybe the anarcho-primitivists rather have a situation where the infrastructure suffers collapse as a vision or model? I would argue that experiences from that type of collapse, which we also have modern examples of, rather resembles Mel Gibson’s The Road Warrior than Kevin Costner’s Dances with the wolves.

Nowadays, there is a growing club of failed states, where infrastructure is helplessly decaying, where hospitals are Somaliaturned into fortresses and where the market for AK47’s are growing. Somalia. Yemen. Congo. Libya. Syria. All countries where society has fractured and where a massive loss of complexity is experienced.

Anarcho-primitivists perhaps would argue that this kind of collapse is symptomatic of “Civilization”. However, according to anarcho-primitivists, the fall of “Civilization” is in itself symptomatic for “Civilization”.

There are indeed examples of societies where economic collapses and crises led to a greater deal of solidarity between the citizens, like for example in Argentina when workers during the 2002-2003 currency crisis occupied factories and continued to produce goods. The type of collapse envisioned by anarcho-primitivists however is in itself a far more reaching variation of the type of collapse experienced in countries in the Middle East and the Horn of Africa.

A summary of the practical arguments against the feasibility of anarcho-primitivism could be that anarcho-primitivism ignores the population issue (a population in the billions are dependent on a high-tech civilization to provide for them) and also that the collapse of civilization won’t mean that people suddenly lose knowledge of technology – especially not martial technology. This all means that a collapse will rather mean that the current civilization will be replaced by a less complex culture characterized by more brutish social relations.

However, this answer – while it repudiates anarcho-primitivism as a practical answer – does little to deprive the primitivists of the moral high ground. After all, are not anarcho-primitivists defining “Civilization” in terms of how it distorts human nature rather than the buildings and infrastructure?

The allure of Eden


The human being lived in blissfull ignorance, sheltered in a bountiful garden where everything was flowing with abundance. Alas, she ate the forbidden fruit and was cast out of Eden, judged to toil and suffer within the shackles of human society.

Eden. The lost world, and the lost innocence.

The moral claim of anarcho-primitivism is alike that of the myth of that fabled garden. The lost unity with God’s presence is replaced with the lost unity with one another and with Nature. The moral imperative is that we are impure because we are believed to have rejected our animalistic roots and embraced enlightenment.

Very much alike fire-and-brimstone preachers, anarcho-primitivists are condemning humanity, that we need to suffer so a few elect shall be able to turn to their natural sense of unity and wholeness with nature. This longing is as much an internal psychological need as an ideological conviction. The problem with primitivism is that the primitivist does not only believe that they themselves would be happier living in a cottage collective without electricity and running water, but that everyone would be happier with that, and that all humans deep inside want that.

This idea is not unique for anarcho-primitivism. The longing for lost innocence and childhood follows throughout human history and have formed the basis for many teachings.

Apotheosis – the answer of EOS


The anarcho-primitivists do not really believe that we can stop destroying our planet, nor do many of them really want to try. The reason why is that if we humans prove capable of doing so, the hated concept of civilization will also survive, and thus negate the core tenets of anarcho-primitivism (that we must repent).

Thus, anarcho-primitivism offers no answer on how we should move forward from the crisis that we have allowed our current socio-economic system to place us all in.Cheering_crowd_in_a_concert

We, The Earth Organisation of Sustainability, on the other hand, believes in the human race. We believe that we have the power to take control over the situation and transition towards a sustainable future. We believe that humanity can and will ascend towards a Type-1 civilization, and that we will accept that what we do today will affect the evolution of Life on Earth for millions of years. We believe that we will transcend towards a civilization where we have grown to realize that what truly matters in the Universe is Life, and Life-bearing Earths.

There is nothing which we cannot do.

We can and we will solve the social problems on the planet. We can and we will end the wars. We can and we will create a world where all human beings and all communities can live in dignity, liberty and diversity within what the Earth can provide. In this world, anarcho-primitivists can and will have the freedom to live in their communities according to their ideals, and also have the freedom to choose to leave their communities.

Anarcho-primitivism rejects human culture, human curiousity, human questioning and human personality, instead opting for us abandoning our humanity and returning to nature. But is not our humanity ultimately derived from nature itself, and a testament to nature’s ingenuity and diversity?

What we want is for humanity to make a choice.

A choice to form a sustainable civilization on Earth, that can provide all humans with a good quality of life, autonomy, diversity, human rights and freedom to realise themselves. And we believe that humanity is ultimately capable of transcending, and that we will continue to transcend, beyond the stars.

And our light will reach the farthest star.

On Space

By Enrique Lescure


I’ll admit it. I love space.

Partially, I guess my mother is to blame. When I was a child, she used to tell me Star Wars, Terminator, A Space Odyssey and Alien as stories. Soon, I had been hooked on Star Wars (though my greatest love before age nine was dinosaurs). I still do love space, and as soon as there is a live sending of the landing on a planetary body or any other celestial object, I must see the press conference, and will follow the research data as it pops in.

When I need to relax, I use to put on ambient music and explore a brilliant programme called Space Engine. I love to slowly traverse the stars, watching how they swirl around majestically like magic snowflakes in romantic renderings of blizzards.

The thought of all the billions of worlds out there, worlds with awe-inspiring landscapes, exotic environments, life and creatures that exist, breathe, see and sense their world. Civilizations beyond the stars, gazing up to their skies and wondering from where they came… it’s a thought that is deeply humbling.

Yet, I would use this post here to criticise the notion that the immediate short-term solution to our problems on Earth is to be found out there.

It is not.

The allure of Mars


“Fuck Earth” ~ Elon Musk.

At the dawn of the 21st century, actors in both the west and the east take a great interest in the Red Planet, which for a long time has pre-occupied the minds of astronomers, xeno-biologists, sci-fi authors and conspiracy theorists alike. Mars One sought to establish a human colony on Mars by the 2020’s, but the project has all but fallen apart. Despite this, interest remains very high, and Elon Musk has built his goals around helping to establish a Mars colony.

According to Musk, we need to spread humanity through the solar system and the Milky Way, to guarantee our long-term survival. According to him, our top priority should be to place one million humans on Mars.

I am in agreement with Musk. In order to optimize our future survival as a species, we need to spread to other bodies in the solar system, and perhaps also build new space habitats in orbit around the sun, especially as the human population will continue to increase in numbers (albeit at a slower rate).

But I am also in disagreement with Musk. I do not consider it our top priority right now.

Mars terraformation is alluring as a prospect, but the fact is that we (as a species) currently unintentionally are leading a venusformation of Earth, by upsetting the planet’s climate, and a marsformation by creating artificial linearly arranged environments – environments which on their own cannot support life.

This goes not only for Musk, but for large parts of the space industry. I do not believe that the motivation in this case is primarily greed or power, but rather imagination and curiousity – and tragically passion. The very same passion for “the final frontier” that I myself holds dear.

This passion can under the wrong circumstances contribute to the destruction of the Biosphere of the planet. But I move ahead of myself.


This, ladies and gentlemen, is Mars.

A frozen radioactive wasteland with extreme temperature variations, a very irregular orbit around the sun, a weak atmosphere with little protection from dangerous UV rays, the north being a plain with raging dust storms (and radioactive dust at that), and the south a barren rocky landscape.

The only place vaguely reminiscent of this on Earth is located in the far south…


Humans have part-settled Antarctica since the late 19th century (whaling stations) and today mostly have presence through research stations. These stations are dependent on supplies by shipments from the US, Brazil, Russia and other countries that have bases on Antarctica. Of course, people are growing food there as well, in expensive greenhouse stations, and to some extent are producing their own supplies.

Elon Musk hopes to replicate this on Mars, but with far more people and in a far more hostile environment. Leading such a project would cost billions, to not speak of the terraformation of Mars which would be necessary to create a long-term flourishing colony.

The colony would be dependent on supplies shipments from Earth, on fuels for transporting colonists, and would mean that thousands of scientists would commit themselves to this project, while the Earth is burning.

The first priority

Elon Musk and other visionaries are the kind of people that our planet is needing at this moment. And with “this planet”, I’m not referring to the Red Planet, with its many alluring mysteries. Rather, I am referring to Earth, our cradle and cosmic ship, with which we are undertaking a journey throughout the galaxy, dancing with the stars.


How can you think of saying “fuck Earth“, mr Musk? This world has brought to you your life. The complex biosphere in which you have been born and raised, have given humanity the opportunity to rise to gaze at the stars. No matter how fascinating Mars is, it is essentially a dead world – a radioactive desert on which you hope to plant the seeds of human civilization.

At this very moment, in basements and laboratories throughout the world, geeks are dreaming of terraforming Mars – while Earth burns in pain.

If we have the power to terraform Mars, how come we cannot save Earth?

On Earth and on life

What kind of values would you like us to spread throughout the stars? Should we spread the values of McDonalds? Of acquisition? Of real estate? Or should we try to aspire to greater things as a civilization?

I would argue, that the greatest thing there is in the Universe, is Life.

Intelligent civilizations, wherever they are located, should all be humbled by the fact that they arose from the humble origin of primitive organisms on their home planets, and that they have been nurtured by the biospheres of their home planets. Life creates diversity, opportunities, experience, and from what I can observe, all living things want to live.


It makes no sense for a species that can create culture, arts and music, to devastate and murder their own planet for nothing else than to maximise the outcome on a curve for the fastest possible rate. I would argue that humanity as a whole owes a thing to itself, namely to prove itself worthy by turning our way around and saving this “fucking” Earth (as Musk would say).

If we can terraform the Moon, Mars and Venus, it would be an easy task saving the Earth.


The kind of habitats we imagine on other worlds, with biodomes, green energy and recycling/upcycling/downcycling facilities, must be realised on Earth on a massive scale tomorrow. We can build self-sufficient arcologies, housing thousands of people, in habitats spread out over artificial islands in the Pacific. We can create irrigated sustainable cities in the Saharan Desert and on the Arab Peninsula. We can satisfy the world’s energy needs by solar alone.

With the resources and creativity of humanity, we can achieve wonders, but we need to focus.

Like Elon Musk, I dream of humanity crossing the Great Void of Ginnungagap, to journey beyond this Middle Earth, towards Vega and Alpha Centauri, towards Tau Ceti and the Pleyades.

But first, we have to sort out the mess we have created on Earth. If we retreat from that responsibility, we would have lost an opportunity to show ourselves from our best side.

Sincerely, Enrique

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