On politics


By Enrique Lescure


With regular intervals, we are contacted by people who appreciate the EOS very much, but wonder why we are not forming a party and engage ourselves in parliamentary politics. I feel that these concerns merit a response, since I’ve heard these questions numerous times.

The foremost response is that we do not at this point know whether The Design will work in its current form. We need to focus on being able to test it on a limited scale before attempting to implement any transitional plan in society at large.

That’s the main reason.

However, even if we for certain knew that The Design would work, there are still many factors that we must weigh in when deciding what strategies we should pursue when interacting with society. We need to establish a list of available options considering our resources and our ethical guidelines, and apply them wisely.

Overall, all indicators point that forming a party and entering parliamentary politics is one  of the least effective ways of distributing time, energy and resources for a movement.


  • Politics is by definition a zero-sum game.
  • Party systems with 2-10 parties tend to form and to become fairly stable and contain a predictable stage of parties.
  • Political parties are in today’s society generally prisoners of the concerns of their own membership base and the general public.
  • Mass media has taken over the role in mobilizing the masses in general.
  • By forming a party, you will marginalise yourself, but there are other strategies to attain political influence.


Politics in western countries

Since the EOS as an organisation is based in Western Europe, we would definitely encounter the logics of Western politics if we decide to form a political party and stand in elections.

There are several different types of electoral systems in western countries, most of which implicitly seeks to create manageable parliamentary systems. In the Anglo-American sphere, the usual manner in which politicians are elected is through First Past the Post, a system which almost deliberately serves to reduce the amount of choice and force through situations where voters primarily seek to block the candidate they don’t like.

Other countries either use proportional systems, or mixed systems, usually with a limit for entrance into parliamentary politics of around 3 – 5% of the active electorate in every election.

That could sound like a small amount, but in a country with circa 10 million people, 7 million of whom are eligible voters of whom six in seven are voting makes for hundreds of thousands of votes. A quick glance on this chart shows how many votes parties in Sweden (a relatively small country) would need to get to be represented.

Moreover, the same kind of parties tend to emerge in most western countries. There tends to be a large left-of-centre party and a large right-of-centre party in most countries, whether they are two-party or multi-party systems. Even the smaller parties tend to have a similar role distribution in multi-party systems. You will always be able to find an ex-communist party, a farmer’s party, smaller liberal or conservative parties, a green party and a xenophobic party.



There are several dilemmas of parliamentary systems, the foremost which is that politicians are supposed to be elected to carry out the promises to their constituents, but only are able to carry out said promises with the support of a parliamentary majority. I think we all have seen US presidents aiming to install reforms that have stalled in a Congress dominated by the opposing party.

In multi-party systems, minor parties usually have to choose between using their parliamentary platform as a stage ground for political campaigns, or to become the junior coalition partner in a government. The latter option often means that they have to give up 70-80% of what they desire in return for achieving 20-30%. It also means that they would have to accept things which are really detested by their voters (one example being how many green voters in Sweden reacted to the recent migration deal).

Ultimately, most western states (by which I mean European states) are run by coalition governments, headed by either a large left-centrist party or a large right-centrist party, supported by one or several minor parties to lock down the necessary parliamentary majority.

That is because most voters – unless there would be a complete crisis as in Greece – generally vote for the parties which are deemed most respectable and moderate. Most voters are as a rule supportive of the political consensus and want to believe in it since they have invested their mortgages and loans into the system.


The Role of Media

Most people still are receiving their main source of information regarding the world from Television, Newspapers and online representations of mainstream media. Due to competition between privately owned media corporations, these sources are compelled to sell in “clickbaits”. Such clickbaits are often characterised by images of scantily clad representatives of the female gender, news about gruesome murders and celebrity news (the ideal is probably all three combined), all marked by deceptively attractive headlines.

These tendencies have increased in frequency and intensity since the mass consumption society was formed during the 1950’s. Nowadays, newspapers directed towards the working class mostly contain celebrity gossip, sex and violence. It becomes ironic when said newspapers in the same time present themselves as the defenders of human rights, decency, minorities and democracy, while they play an important role in desensitizing human beings regarding violence.

I would claim that the way in which mainstream media and “celebrity news media” choose and present their material for distribution is one of the greatest threats against the civic ideals necessary to uphold a functioning liberal democracy. Instead of striving to create a public spirit characterised by moderation, skepticism and critical thinking, this methodology strives to engage the baser urges of humanity, namely sex, violence and gossip – presenting it in an uncritical manner. The great danger is that it sends a message that it is not only “ok” to be anti-intellectual and driven entirely by impulses, but that it is somehow virtuous.

The clickbait culture also fuels a tendency to reduce one’s attention span (probably as an unconscious defence mechanism for one’s sanity) until most people have an attention span for less than a minute (which is damning for any political programme which demands five minutes or more to be explained).

This tendency has also crept into politics, leading to an individualization and celebritization of political discourse. It means that instead of focusing on important issues that will determine the future of our society, media is generally pre-occupied with emotionally engaging issues and demanding that politicians act immediately based entirely on emotional factors. This fosters a view on politics where politicians are assumed to just be able to make decisions whether we should have good or bad weather – which de-facto means that mass media is spreading an image of our systems in the west which has no relation with how our systems actually are built.

One example is when Barack Obama fails to pass legislation through Congress, and media is consequently painting him as ineffectual, omitting that the Congress is run by the Republican Party which had as a policy to try to make him fail in his reform programme during his first tenure in office.

Media also often reacts impulsively and generalises reality out of single cases. For example, if an immigrant is murdering two people, suddenly “all immigrants are coming to our shores and murdering people with knives and axes, and we need to close our borders otherwise we’ll be overrun by Islam”. The next week, maybe an immigrant child is drowning in the Mediterranean, and then the message is “we need to open up our borders and put down all Identity and health controls, for otherwise children will drown in the Mediterranean”.

If the perception is that the public wants emotional leaders who make decisions in relation to what mass media is presenting every week, politicians will adapt their public rhetoric and appearances with the discourse presented by media. This is a very tragic process and undermines the spirit of democracy.


In short, mass media creates a culture of clickbaits to stimulate the baser cravings of the public. The public rewards media by buying newspapers, watching TV channels and clicking on articles. Since mass media also takes on the role of presenting reality, this gives them a legitimacy which they can use to influence the political discourse.

Often, mass media chooses to put the spotlight on certain protest groups, which may or may not represent a majority of the electorate. The politicians – which have learnt that their careers could stand or fall on the whim of the media houses – usually cave in to the demands of mass media, thereby awarding mass media extra legitimacy points.


On the surface, this means that we live in a “Spin City democracy”, where the main concern of decision-makers is to be presented in good spotlight by mass media rather than to try to serve the electorate with some kind of consistent vision and fulfilling the spirit of their promises. Often, symbolical issues like religious clothing, nudity on bath houses, a student being discriminated against or males that are breast-feeding become more hot topics than really important subjects that will affect everyone. It can be discussed of whether such a discourse is an unintentional effect of the nature of the media landscape or a form of intentional conspiracy.


 Really important issues

Really important issues, such as the European Union reforms, new surveillance programmes, international free trade agreements and foreign policy issues that regard the Middle East and Europe-Russia-relations… are simply not covered extensively.

That means that if a new political party would emerge and put emphasis on such issues, the public would simply not be able to comprehend such a programme since it doesn’t have the frames of reference provided by the media. It is not important whether it is an intentional design to keep the public away from important issues, or if it’s an unintentional consequence.

The Pirate Parties have suffered this fate, since the public perception of them is that they just are populist parties that want to legalize pirating of copyrighted material and pot, rather than that they engage in an important struggle against an emerging international surveillance state.


Another way to affect politically

An observant reader might criticise my statements regarding western politics for being pessimistic. I mean that it is almost impossible for a new party based around serious issues that cannot easily be reduced to clickbaits to emerge as a serious player in national politics.

Also, it is nearly impossible for a smaller party to become a large party. If it refuses to partake in coalition governments, it cannot attract the moderate centrist voters needed to grow. If it partakes in coalition governments, it will either lose core supporters or attract supporters to the senior partner in the coalition.

It will also have to deal with  a hostile, indifferent mass media which want information consumers to be impulsive and have the attention span of fruit flies.

There is however a far superior way to engage with politics, and that is to form think tanks.

Think tanks act as political research facilities, political consultants and framers of political discourses. Parties try to contain some of the same functions within them, but are constrained by the need to win votes and pander to mass media. Think tanks can operate independently, and paradoxically engage larger groups of the electorate by courting political parties that already are established.

One example is how the libertarian activist group “the Freedom Front” in Sweden inspired the formation of both a libertarian political party and a libertarian think tank. The party at this day (the Klassiskt Liberala Partiet) have gathered less than a thousand votes, whereas the think tank during one period remote-controlled the Centre Party, a party with hundreds of thousands of votes.

The ethics of such politics are discussable, but then again, the ethics of the entire political system as it works today in a liberal western democracy is discussable.

If we engage in politics, we should definitely do so in a form similar to a think tank, not a political party. That means that we would be able to communicate with all parties in parliaments and operate trans-nationally as well.

The beauty of the holonic understanding of reality


By Enrique Lescure


The Universe can be defined in many ways. What is clear is that there are different levels of realities, which are interacting with one another. Matter is arranged in atoms, which taken together turns into molecules. These molecules arrange themselves in larger objects, such as grains of sand, rock, driplets of liquid, single-cell organisms or cells belonging to larger organisms. This diverse symphony of matter forms eco-systems which form a biosphere that constantly develops through evolution – a neverending symphony of beauty and colours.

This way of arranging reality can be described as Holonic. Each layer of reality can be studied as a whole in its own right, but at the same time is but a part of successively larger and larger wholes, eventually binding even the tiniest hydrogen atom together with the Cosmos that creates these physical laws.

Within the Earth Organisation for Sustainability, we believe that human society is profoundly holonic in its characteristics as well, and must be understood from several different perspectives. That shapes our outlook on what principles should be followed when we consciously evolve the human societies of the future.

What we must understand is that we live in a diverse world, and the future human civilization must reflect and build on the positive aspects of that diversity.


  • Ultimately, our understanding of reality is shaped by generalisations which subconsciously are derived from the contemporary society.
  • The holonic philosophy states that reality can be understood as autonomous interacting units on various levels.
  • It has been applied very much within programming, robotics and engineering since the 1990’s.
  • The EOS Director Andrew Wallace suggested that it should be understood as both a way to understand human society and a way to design it.

Understanding reality


Human brains are very complex organs, but the human mind is not evolved to understand all the details of the world, but to secure the survival and well-being of the human individual. Therefore, humans tend to almost unconsciously generalise their understanding of reality around them, trying to find patterns (this is not characteristic of all humans, many people on the autistic spectrum for example can only understand the world in terms of all individual details, without assigning any meaning or order to the details).

This form of continuous generalisation interlocks our observations of nature and society with our personal experiences, our interactions with others and the culture within which these interactions occur. That means that during every era and in every culture, a unified cosmology tend to be shaped both from the observations of nature and of the social, technological and cultural progress of said society.

During the 17th century, the medieval moralistic views of nature as a mirror of the interior psyche of human individuals was gradually replaced with a mechanistic understanding of reality. The body was just another machine, the cosmos was a giant clockwork and God was – instead of a King-like figure, a universal clock-maker and scientist who had attuned the Universe and shaped natural laws. This view also influenced other aspects of society, some for better, some for worse. The penal code, child-rearing, mental care and education were transformed after this mechanistic interpretation of reality.

It can also be argued that the ascent of Darwin’s theory on natural selection – albeit fundamentally correct – was influenced by the economic orthodoxy of Liberalism in 19th century Victorian Britain. Large-scale collectivist ideologies flourished during the mass-production era of the early 20th century, probably because society as a whole was increasingly understood as a centralised industrial process.

So, ultimately, there will always be many different ways to view reality, and the dominant manner of understanding it is always interlinked with the social, technological, political, economic and ecological realities of the contemporary era.

The case for a holonic understanding


Like all other understandings, the holonic understanding of reality is popular because it lies in tune with the contemporary era – that is undeniable. While the philosophy itself began to emerge during the middle of the 20th century, it gained popularity as software technology and robotics started to develop into more and more autonomous systems during the 1990’s, moving away from the centralised model and emphasising self-organisations and organic evolution of structural systems.

Moreover, the holonic understanding of reality means the affirmation that central control should not be needed, and that de-centralised and holarchic systems in fact often are more resilient, since you can remove individual units and even entire super-structures, but the smaller entities will regroup and recreate working systems relatively fast, in comparison to systems of government which are so centralised that they strangle more basic units and thus creates atomized and very fragile civil societies.

Holarchic systems are characterised by emergence, in that the interactions of many independent agents serve to build and create eco-systems. In that aspect, holarchic systems are reminiscent of markets. One vital difference however is that markets tend to be characterised by a gradual centralisation of capital and ackumulation into the hands of a few very large and centralised agents, which from then on will dominate the market in question in perpetual competition. Moreover, the current global market system tend to transform nature itself into centralised, linear and vertical structures of mono-cultures which exist to perpetuate exponential growth.

Therefore, when we are engaging the environment in terms of our interrelationships with it, we need to conceptualise it as consisting of multiple agents all striving to survive and thereby creating a dynamic equilibrium which is defined by beauty and diversity. While this creates resilience, it also means that changing one aspect of the system will invariably transform the system itself through a domino effect.

Often, the thinking of our current civilization is structured around quantifiable measurements and a graduation of different agents in relation to their performance and utility from a human perspective. We must realise that this thinking has destructive qualities which are threatening the diversity and well-being of both eco-systems and human socio-systems.

What is a holarchic society?


All societies are holonic in their character, since they consist of multiple agents – individuals and small inter-linked groups – which are trying to pursue their various interests. In order to ensure the functionality of the system, most larger human societies tend to form states and associations – institutions – which can be said to be both structures and institutions. The structures are the bureaucratic and corporate entities in themselves, and the institutions are the behaviours and norms which create respect for the structures. There are competing institutions in most societies, especially the hundreds of pseudo-nation-states in what was previously colonially exploited territories. These states contend with trying to replace, crush or co-opt existing tribal, spiritual and cultural institutions which prevent the establishment of strong states.

States and similar entities tend to be hierarchic in their structure, and aim to monopolise the use of physical force as well as the right to punish individuals. This supports and creates a by-effect where states strenghten and form elites which are simultaneously isolated from the general population as well as securing exclusive access to the major part of the resources.

The advent of new technologies that have connected the Earth have created a transnational global corporate and financier elite, which is more and more liberated from civic and social responsibilities connected to their various places of origin. This has left a minority of the Earth’s population in command of the majority of the production potential of the human civilization.

This is fundamentally a very destructive process, since the destruction of five life-support systems of the planet are affecting the majority of the Earth’s poor, while the elite that is ultimately in control of the means of production have the resources to shield themselves from the effects of the system which they support.

Also, it is underpinned by the practice of centralisation. Centralisation creates bottlenecks where a small minority gain access to large quantities of resources, which they eventually will use to further their own aims, no matter what kind of economic or social system we are talking about. This practice will also serve to reduce responsibility, since the suffering caused by the effects of failed decisions will not affect the individuals making these decisions. If we want, we can summarize the history of governance throughout the world with that.

A holarchic system, on the other hand, is forming and shaping itself continuously in relationship to the emergent and social structure of the human society itself. That means that holarchic societies generally are small, and consist of close-knit groups of people sharing values and common interests. In general, this tends to foster cohesion, low inequality and a sense of community and civic responsibility amongst the participants.

On the other hand, holarchic societies can be fraught with nepotism, tribalism, vindictive and revenge-based honour justice, xenophobia and social stagnation.

The question is, are such characteristics inherent in small-scale de-centralised communities, or are they a consequence of third factors, such as culture, patriarchy, feudalism, ethnic and sectarian inequalities, poverty, illiteracy and inbreeding? I would argue that there exists a substantial risk that a local culture can develop traits which are destructive and which singles out individuals who are deemed eccentric or morally reprehensible for social exclusion and in some cases physical punishment or even death.

Confederate States Flag Alabama Belt Buckle2

Given that, there are a multitude of benefits to localism contra the type of globalism we are seeing manifesting today. Societies with a high degree of self-sufficiency and a sense of community are better equipped to handle crises, and are more resilient. It also means that solutions and reforms will be adapted after local economic and social structures. The most positive trait from my point of view, however, is that localism distributes power and civic responsibility across society and give more people influence than in more centralised government- and corporate systems.

The EOS Vision for a holonic future


The globalists are right in one regard – namely that in order to manage the challenges of the future, we would need a one-world system with the ability and the authority vested in it to answer the challenges of climate change, soil deterioration, freshwater depletion and the destruction of ocean and continental eco-systems. The planet’s biosphere is in peril, and we are risking a mass extinction where three quarters of all species can go extinct (which will eclipse the last great mass extinction 65 million years ago).

The question is, what kind of global system will it be?

The Earth Organisation for Sustainability believes that human beings are incredibly resourceful, innovative and able, if they are given the opportunity to flourish and the knowledge of how their actions affect the surrounding reality. While some issues indeed demand concerted global efforts to curb, decisions ought to be made not only as close to the affected parties as possible, but preferrably by as many representatives of the affected parties as possible.

We also believe that power should be distributed between human beings. Large political entities, like the United States, the European Union, India, China and Russia, cannot possibly achieve the same level of democratic freedoms and accountability as smaller political entities could. Even though the city of San Marino had elected itself a fascist dictatorship in 1923 which was in power until 1944, its amount of repression was minuscule – partially because the captains were neighbours with most of their subjects, and partially because the state did not have the capability to repress people in the same manner as the Third Reich, Mussolini’s Italy or the Soviet Union.

Proximity creates influence. Even in democratic societies like Sweden, inhabitants of the capitol enjoys a closeness with the political and economic decision-makers which other inhabitants do not, thus creating an inequality of access and opportunities. If we instead imagined that every county in Sweden functioned as a state, there would probably be less of a drive for people to migrate to Stockholm, and the decisions would also not favour Stockholm at the expense of the rest of the country.


Having written that, the EOS envisions the future way of governing the Earth as consisting of an Earth Confederation consisting of thousands of free communes, city-states, arcologies, nomadic seasteding societies and voluntary associations based around principles of direct and distributed democracy. These would join up in confederacies which would administer various aspects of political power on the level that the individual political entities deem the appropriate. For example, thirty states can join up and agree on administering their education system jointly, or agree on mutual regulation of river systems together.

This means that there will be numerous levels of intermediary decision-making entities, local, regional and continental, between the individual statelets and the world confederation – meaning lots of minor confederacies.

For this system to work, it is required that all participatory political entities in the world confederation project agrees on certain conditions, namely a charter (possibly based around the core tenets of the Ideology of the Third Millennium and the Three Criteria) which would stipulate that no community may stop citizens from emigrating and rules that forbids such things that are in violation of basic human rights. This constitution will be centred around ethical principles which all participants must uphold (though principles should not be conflated with active policies).

Of course, we cannot simply think away the current system of nation-states, but what is realistic to strive towards is a process characterised by more localism, direct democracy and distributed power. If we want to build a sustainable future, we must create the conditions where human beings can take control of the transition process and direct it. Information is power, and if humans are given the means to understand and manage their surroundings in relation to the ecological crisis, the responses will also more and more come to represent what the situation demands.

No human being is all-knowing, so the more who are empowered to partake in the transition towards a sustainable society, the more likely it is that we are moving in a more correct direction.

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.


On Property


by Enrique Lescure


Within the Anglo-American, and then specifically American political discourse, the dominant paradigm for around two generations right now is that the main guarantor of liberty (defined as the absence of physical force) is the institution of private property, and the main threat against private property and thence liberty is the state. While the purest expression of these sentiments reside amongst Market Libertarian elements, these thoughts have come to dominate a lot of the thinking within political economics in the west, and thence in the world.

This article will try to challenge that view, while not going in-depth on what property is, we will address the issues of property and security, property and its relationship to the state, and how property may be arranged in a hypothetical future post-monetary society.

TL;DR Summary

  • There are many definitions on the concept of property.
  • According to law, property is an exclusive and primary proprietorship to items and particular production factors.
  • The historical evidence point towards the ascendancy of the state as a consequence of property conflicts.
  • Therefore, the state as understood in the context of Eurasian political traditions have been primarily established to keep stability between property-owners and between the property-owners and the have-nots.
  • Property has a few characteristics in today’s context which serves to undermine the liberty and autonomy of majorities.
  • Property arrangements have to be fitted into local, regional, social, historical and before everything environmental contexts in order to help strengthen and protect individual liberties.

On Property definitions


In most hunter-gatherer societies, the idea of private property is seen as ludicruous, mostly because people living on that level have no need for it. When agriculture started to replace gathering, it took centuries if not millennia for the concept of private property to emerge. To a large extent, it can be said to be population growth that was the driver of the movement towards property.

Early agriculture was only possible in very limited and concentrated geographical locations, leading to a concentration of people of diverse backgrounds into comparatively small areas. The surplus of agricultural production probably also attracted outsiders who either weren’t welcome to grow food (because all available space had been taken), or who weren’t simply interesting, instead settling nearby in the wildernesses and carrying out raids against the farmers.

Thus, the farmers probably formed militias to protect their surplus, which subsequently created the first state embryos. In some cases, bands of marauders overran the defences of the village communities, took their surplus and then formed predatory warrior aristocracies.

Regarding of which, already the earliest Law codes were centered on property, inheritance and the buying and selling of land, goods and services. In most cases, this property regulation was combined with cultural and spiritual institutions claiming some sort of divine foundation of exclusive ownership regulated by Law codes.

To a large extent, the State as an invention was a solution to the need of the codification of property rights, especially as society was segmenting into land-owning oligarchies and toiling farm labourers. To some extent, the state was both established to give those without property a sense of a place to turn to, to announce their grievances, but also to defend the interests of economic elites and keep peace between the wealthy minority and the impoverished majority.

These basic functions of the State are still innately connected to the legal structures and institutional norms of most modern states today, namely to protect property relationships and (informally) the elites that are supporting and in many cases constituting the state itself.

According to schools heralding from Classical Liberal Thought, property should be seen as a basis for “natural rights” which each human being is endowed with, and presupposes the existence of states or laws. This ideological construction is created to help support cultural barriers to prevent the state to confiscate and redistribute property.

There is however a self-contradiction resting herein, that property is both considered “secular-sacrosanct” (at least in the Anglo-Saxon and North-West European tradition) and as a concept formed by law – i.e by the state (with more or less direct representation of the people). Moreover, for a state to function, it needs to have authority over property and be able to tax labour, capital or land.

Private vs Public, Centralization versus De-centralization


The until 2008 prevailing economistic paradigm in the West, called “Neo-Liberal” first by the proponents and later by the detractors held to its core that more private property, no matter in what form, was good for the economy as a whole, and thence public utilities as well as other commodities would work better in private hands.

In this regard, the Neo-Liberals saw mega-corporations and the neighbourly Ice Cream Kiosk as the same type of economic actor.

Socialists of the more hardcore variety have tested the implementation of “anti-capitalist” economic systems, based around state ownership of resources, infrastructure and businesses to varying degrees. The most all-encompassing of these experiments occurred in the so-called “People’s Democracies” during the Cold War. Command economies tended to cause mass destruction of social eco-systems and deaths of thousands to millions due to the collectivization of agriculture, ensure a rapid industrial growth but fail to move on to a consumer society (while still devastating the environment).

This, proponents of market capitalism are arguing, means that the free market is always superior in all regards to all other conceivable systems (a binarization of potential economic systems into two, planned economies and market economies).

Of course, simplification is very much what the art of politics is about, but no one is served by a politization and a simplification of how reality is(n’t) working.

Ultimately, we need to move away from a legalistic to an organic understanding of the economy, since the economy can ultimately be described as a series of interlinks that transforms resources into utilities and products aimed to be sold on a market. The market is one aspect of this chain, but is not either a legalistic entity nor a moral constant, but an evolving economic super-organism.

No one is desiring to replace the market with a command economy (well, almost no one), as the market retains a higher degree of adaptability and (generally) co-participation from the partakers. What we need to discuss is however how we can establish a post-capitalistic system while retaining the good aspects of the market. Therefore, we need to discuss property from a utilitaristic perspective rather than as an imperative.

The privatizations of the 1980’s and 1990’s in large parts of the developing world have (generally) grown the GDP of the countries involved, but GDP is not a very good determinator of wealth, if the growth goes near-exclusively to the top 20% of a country. Moreover, the very nature of these privatizations have been aimed towards gaining foreign capital by selling out utilities, public companies and natural resources to multi-national corporations.

1792This means that things that are necessary for a community to develop well and organically are sold out to entities that do not have any local basis whatsoever, and which are driven by the sole purpose to gather profit for share-holders on the other side of the Earth. This process creates a situation where people are often seeing their real autonomy deteriorate to the point where they are indirectly forced to migrate to expanding urban sprawls, leading to the formation of favelas and shantytowns.

To some extent, this process of creative destruction makes more labour available for sweatshop owners in countries favoured for industrial production. If we look at it with a sober perspective however, there’s a clear co-relationship between exponential economic growth of the traditional variety today, and the over-exploitation of the eco-systems. In short, what we need to do today is to consciously move toward a transition towards a system that is not reliant on exponential growth, while guaranteeing all human beings a good life.

Thus, concluding this segment, what we can see is that the utilitarian growth-oriented aspects of propertization of resources is in many ways disturbing local communities and destroying their opportunity for livelihood, which must be seen as one of the things that property advocates claim that private property in itself would guarantee.

The conclusion


The conclusion is that property as a concept can be useful, but that it should not be defined in a manner that makes it an imperative metaphysical object of reveration since reality is not arranged around metaphysical concepts, but rather as an aspect that regulates human behaviour. In that manner, we must move beyond pure legalism and instead shape our relationship with our surroundings after local social, individual and ecological needs.

This means for example that natural resources should always primarily be considered the property of the people who dwell around the place where the natural resouce is located (unless it is located in remote or uninhabited locations). They should have the last word whether the natural resource should be utilized, by whom and in what manner. Above it, there should be ecological and social concerns that would be devised through statutes to help people shape the relationship with their surroundings.

Overall, what we can see is that the more remote control over resources become, the less autonomy and liberty is exerted by the local population. Therefore, it follows that both control through centralised command economies and by multi-national corporations primarily tend to disturb local social eco-systems (and also eco-systems in general).

The control of resources must be established on local level, through arrangements that include so many of the participants as possible in the decisionmaking process. This would also be needed to be regulated by statutes regarding human rights and social obligations.

The technate and property


The Earth Organisation for Sustainability views it as a necessary step for human civilization to move on to a post-monetary society in the long-term. We must know how much resources we have available, and have systems installed that allows us to manage these resources intelligently.

Ultimately, the dominant production factors will be land and technology. Capital will basically become land (energy units), and will be used primarily to track production capability. A concept which will become more important will be usership, namely that citizens are granted time-based access to production capabilities. However, there is no reason to not assume should not be able to own for example project groups and similar.

There must also be a localism inherent in the model that seeks to it that decisions regarding people’s livelihood and lives are made as close as those affected by it as possible (if the local people however do not desire that amount of control they should be given the opportunity to thank no).

We must have a thorough discussion on how we should ensure the autonomy and liberty of individuals in the future, while we must bear in mind that the relationships and behaviours that we create during the transition process will affect these aspects of the technate in the future. Therefore, it is important that we grow organically.

The Internet of Things: A Proto-technate


via inoviagroup.se

By Enrique Lescure


It becomes increasingly clear that the future we are shaping for tomorrow will be considerably different from today, and that the 21st century can potentially become even more dramatic than the 19th century in terms of techno-social development. While the future is indeed shifting, we can see two competing trends which will shape the future. The first one is the increasing exponential pace of ecological devastation, which threatens to destroy the current biosphere and usher in a new dark age for humanity. The second trend is exponential technological development, in terms of computational capacity, information technology, miniaturization, bio-tech, renewal energy and space research development.

These trends will undoubtly transform not only our civilization, but our planet as well. Therefore, it has never been as important as now that we establish a common ground on which we can shape the future existence of the human species and its interrelationship with the planet. To a large extent, social and technological development is not intentional, but a result of emergent processes – meaning that when a new technology is introduced, it will change the way in which human beings interact with the environment and thus eventually transform society and even – in the far perspective – human culture.

While it is difficult to predict the future, it is far from impossible to see towards where technological development could lead us if taken to its logical conclusion. While some are believing that the history of the human civilization is deterministic and will naturally lead to its end-state – the post-1991 realignment in most cases – that is only appearing to be so. In fact, while emergence strives to flow like mighty currents, we fundamentally do have the power to steer it towards the direction where we can see the optimal goals from the perspective that our civilization has chosen to embrace.

We argue that one of the potential logical conclusions of the implementation and development of the Internet of Things is the establishment of an intelligently managed and integrated infrastructure. Such an infrastructure can be utilized in order to create a near-total overview over the usage of resource flows, energy, trade, production and distribution. Thus, from the emergence of the Internet of Things, a technate can be formed.

TL;DR Summary

  • Integrated computer technology and miniaturization means that applications can interconnect to optimize communication and information to optimize functionality within various fields.
  • This process leads to the formation of intelligent cities, which in their turn will interconnect with one another and form larger and larger networks.
  • Eventually, this could mean the establishment of a global integrated network which allows for a total overview over energy-, infrastructure- and resource management on our planet.
  • This would present a great opportunity to exponentially increase our ability to manage resources sustainably while providing a good quality of life to all human beings, but also increases the risk for totalitarian centralized control.
  • Therefore, it is paramount that we establish a dialogue on whether this transition is desirable, in what way it should be implemented and how we could ensure popular influence over the transition process.
  • Fundamentally, the struggle is about who and how technology should be controlled during the 21st century.

Technological determinism and evolution

via kryptonradio.com

via kryptonradio.com

It is easy to imagine that the world we are living in today is the natural consequence of capitalism, industrialism, the scientific revolution and parliamentary democracy. To some extent, it is also true. For example, the rationalization process that the growth-oriented economy initiates when it transforms eco-systems into mono-cultures is the direction towards which the logical conclusion of Smithian Economics point. However, some characteristics of our current economy are to a large extent dependent on co-incidences.

One example is the ascendancy of the private automobile. Motoring has for three generations been such a natural part of western civilization that most people generally are taking it for granted. In the United States, a large part of the surface territory consists of highways, parking lots and the suburban regions made possible by the culture of motoring. The reliance on combustion engine cars have greatly affected climate change during the 20th and early 21st centuries.

However, neither the culture of motoring or the reliance on fossil-based fuels was a historical inevitability. During the early 20th century, there were cars that were powered from various differing sources, and it was not at all certain that the combustion technology would win the techno-evolutionary competition and become the dominant energy model for transport during that era. It was due to a series of historical accidents and investment patterns that this model won out.

Another example of a historical co-incidence was how the wild horse was hunted to extinction in North America during the older Stone Age, but how a small group survived on the Eurasian landmass and was domesticated. If the horse had gone extinct in Eurasia, or survived in the Americas, history as we would have known it would have been entirely different.

Thus, we need to look at technological development not as deterministic, but as evolutionary. Technology is developed on the basis of what has been tried before and proven to work, and thus constantly improves with baby steps. When new technological areas are discovered, the same process generally applies to them (unless these new technologies are outcompeted by established rivals that achieve the same aim). This also means that we can consciously choose what technological development we want to emphasise, and to a limited extent direct what effects on society this progress will have by consciously adapting our infrastructure to the future we are setting the course for.

On the Internet of Things

Robot Hummingbird

The Internet of Things can be defined in many ways – one of the simplest if to say that it is an observed trend. More and more, the minaturization of applications have allowed for a digitalization of previously non-digital technology. This means that the operational intelligence of everyday household items and infrastructure will increase, and that these items will be able to be a part of a large communications network.Picture-6

If this technology becomes widely available in the market, we can imagine that it would not be unusual to see integrated homes, which reminisces of the kind of computerized homes seen in old sci-fi shows from the 1960’s, where people are operating their home environment through their voice or through small chips placed inside their own bodies.

Let us think further. These systems can make homes inter-communicate, allowing for example a more optimal energy distribution between houses within the same neighbourhood, or why not integrated fire warning systems, that would alert the nearby homes of a fire in an application? Or what about integrated waste management systems and automated aquaponics production systems within every habitat, as envisioned by Alexander Bascom?

Eventually, there will be smart cities where all of the infrastructure consist of fully integrated systems, that can monitor energy and resource usage, set up alternative plans for resource usage or assist in the making of such plans, and also to some extent self-manage.

This interconnectedness will grow out from the cities, connecting through power grids, roads and railways, and eventually entire states and continents will be interconnected. This will inevitably – if taken to its logical conclusion – make the existing economical, social and political power arrangements outdated and lead to a complete transformation of not only the human civilization, but of the very concept of civilization itself.

Eventually, what will emerge will be a planet united through a network which allows for the transparent overview and the centralized, de-centralized or integrated management of energy and resources. In short, humanity will be within the reach of establishing if not The Singularity, so at least a Singleton.

The risks of neo-totalitarianism


While there are many causes to celebrate aspects of the ascent of the Internet of Things, there are also profound risks that need to be analyzed and put into context. The foremost of these risks is the issue of power. Already today, we are seeing tendencies towards a greater and greater concentration of wealth and power in supranational financial institutions and in multi-national corporate entities.

If such structures are given control over the Internet of Things, we would most likely see a very predatory process, the reduction of popular sovereignty and the increase of surveillance and centralization. What could become a system that can help save the biosphere and empower humanity, can under the wrong conditions instead become a virtually un-overthrowable neo-totalitarian Brave New World scenario.

Therefore, the role of the Earth Organisation of Sustainability – and similar organisations aiming for a socially, economically and ecologically sustainable world – should be to increase the availability of this knowledge, but also of the applications and the ability to construct the applications themselves, to the general public and to local communities, within the context of a consciously evolving proto-technate.

What is a proto-technate?


A proto-technate (a term defined by dr. Andrew Wallace), is a consciously evolving infrastructure management system, which includes and empowers all participants through transparency, de-centralization and constant availability for education. The system is evolving by learning from its previous mistakes, and the goal is increased sustainability, as explained in The Three Criteria.

This means that the control of the Internet of Things within the context of a proto-technate would be given not to corporations, governments or supranational institutions, but to local, voluntary groups that would utilize these technologies to manage their own local environment and the sustainability of their neighbourhoods. This would also allow for a more diverse array of solutions adapted to the local and regional needs of communities and individuals.

In the city of Umea, we in the new EOS Board are aiming to establish an intellectual and practical centre for the development and utilization of technologies to be adapted for the transition towards a sustainable society. The first step would be the establishment of an eco-lab in Umea, through which many local groups – as well as the public – can become connected and learn how to make their imprint in the process of developing and implementing techniques.

Ultimately, if we have a vision of how the world should look like in 100 years, we must work locally and together with individuals and communities to make this a reality. Our main goal in this respect should be to help ensure that the control of the knowledge and the new technologies is in the hands of the people and that it is used in a context of forming a sustainable civilization.

Human utility



By Enrique Lescure


There can be said to be two internal structural crises regarding the transformation of the labour market brought by new technologies and the rationalization of the market structure itself. These two crises can be said to be ideological/existential and social. Of these two crises, I will devote this entry to the first, and often overlooked version.

The transformation of labour has meant not only a different environment, but that people – most often from the younger generation – have been forced by the external circumstances to readjust their behaviour, while many of the expectations regarding rights, social obligations, the personal future and the social role of the individual remain the same – which creates a foundation for increased mental fragility and a heightened risk for psycho-social problems.

This problem is mostly prevalent in the developed nations in Europe, North America, Oceania and East Asia, though similar trends can be seen amongst the middle class in the Arab World and the less developed nations of East Asia.

TL;DR summary

  • During the latter half of the 20th century, most western states developed social welfare models that gave broader protection to the people.
  • This was coupled by a period of sustained growth until the 1970’s when the majority of the population attained higher living standards, guaranteed employment and expanded social safety nets.
  • This created room for individualization and for the expansion of lifestyles and subcultures. In a very literal sense, people became liberated from the constraints of survival values.
  • Three generations have grown up under these conditions, and been acclimatised to them.
  • This presents a challenge now when the system is rupturing, and expectations both amongst the political leaders and the various groups of society is not aligned with this rupture.
  • This increases the volatility of the system.
  • It is unlikely a new stable equilibrium within the current socio-economic system can be established, due to exponential and ecological factors.
  • This volatility brings risks but also opportunities.

The age of the Middle Class


After the Second World War, something happened – which we have come to take for granted now in the western world, but which was unfathomable to the generations who had gone through the two world wars and the Great Depression, namely a period of sustained growth from the late 1940’s until the oil recession of 1973.

This sustained growth happened basically every western country, and transformed the structural composition of the population. Production of consumer goods exploded, farming industrialization led to a sweeping wave of urbanization and sub-urbanization. From economies were only every tenth person had a car, we moved towards economies were one in two adult individuals possessed one.1950s-300x210

Soon, basically everyone owned a car, refrigerator, TV, radio, lawn-mower, stereos, and could afford vacation trips to other parts of the country and even abroad. Of course, in many countries – like for example in large parts of southern Europe and in the United States – there were large swathes of poverty, and stagnating communities as well. For the majority however, things looked increasingly brighter.

And jobs were readily available to anyone willing to have one. Though it was not easy to study at university everywhere, there was no necessity of it, since regular jobs paid enough to sustain a household and generally allow money for other expenditures. Thus, due to the abundance, the culture in western countries was slowly transformed – away from the values of traditional societies.

The new lifestyle market emerged due to and with part-conscious support from the marketing industry, and soon fashion in terms of musical preferences, clothing, brands, experiences and even diets came to be readily applied by the industry, transforming both the economy and the behavioural patterns of the people in the process. While this process can be seen as both emergenet and intentional (to some degree), it is not the focus of our post. The focus rather lies on the fact that three generations of westerners have been individualized.



As you can see on this map, the countries seen as building up the core of the western world are all in the upper right corner, and while some (like Ireland and the United States) are more traditional in terms of their values, they too value self-expression above survival. Cultural essentialists love to claim that these values to some extent always have separated the West from other civilizations (not entirely true, they generally sport the origin of western exceptionalism to the Renaissance, the Reformation, the Scientific Revolution or the Enlightenment).

However, several distinct transformations happened relatively recent, during the middle to late part of last century.

  • The choice of a romantic partner is moved to a later part in life, and parents and relatives do not any longer generally expect to have a say in the matter. Property and income is less pronounced in the choosing of a partner, though it still indirectly plays a role.
  • Sex is now a recreationary habit, while it before primarily was seen as a way to form a family. Children are no longer seen as an economic investment, but primarily as a way to cement a bonding between two adult individuals (children are also largely seen as an economic burden).
  • The social role of the individual in society is primarily defined by the individual theirself, and that is seen as the legitimate manner in which people define their roles in society.
  • Youths are acclimatised into this thinking through education, where a large part is played (unintentionally perhaps) by the social mores and fashions, and the pecking order organically established on the schoolyard.

I would argue that most of these transformations have been positive, and have served as a liberating force for the individual, who by theirself can make life-decisions that were previously either decided directly or at least largely affected by the expectations of the community. It is however quite easy to see how the struggle for survival creates the foundation for collectivistic values and social mores, while the lack of a need to struggle for survival creates the opportunity for the individual to blossom.


There are however expectations which individuals in western societies generally are expected to achieve, and are expecting themselves to achieve. In a pre-industrial agrarian society, you are successful if you manage to hold on to what your forebears managed to build. In an early industrial society, you are successful if you manage to build savings to let your children have a better life. In today’s society, however, young people have been accustomed to, are expected to and are expecting themselves to:

  • Earn more than their parents did and receive better-paying jobs.
  • Make good for themselves by having a job and contributing to the economy.
  • Experiencing life and travelling at an early age.
  • Expressing their individuality and attain a sense of “uniqueness”.

These are all laudable life objectives, but the problem is that they are increasingly untenable for young people to achieve, especially in a situation where class differences are becoming more marked, the middle class is stagnating, low-skill jobs are less available due to automatization and the increasing competition of the developing world, high-skill jobs are not increasing in the numbers needed to absorb the increased number of youths with hundreds of thousands in student debt and degrees that lend them jobs on McDonalds.

Not surprisingly, this will cause protracted anger, especially as the system is crumbling more and more under its own self-contradictions.

The existential crisis of the Western Civilization



The social contracts of modern western societies generally entail that people have a right to housing, to food, to water, to electricity (apart from the rights from being exposed to conditions imposed by other humans which are less than desirable). However, these rights have de-facto not needed to be guarded that much since the truth has been that the vast majority of the people in western industrialized societies have been able to guarantee them for themselves due to employment – and those not able to gain access to these life-necessities have most often been caught up by social safety nets that have provided them with what is considered the minimum that an individual could expect from society.

I am not denying the fact that there are those who are destitute and truly homeless, but these are still – luckily – a comparably small group.

In general, the social welfare systems have been dependent on – no matter what country we are talking about – a full employment state, where the revenues are collected through income taxes, and a part of those revenues are redistributed to the part of the adult population that is unable to find work, either permanently or through structural or temporary unemployment. When revenues are not increasing in the same amount as expenditures, then the government must either raise taxes or shrink its obligations. Raising taxes generally reduces the availability for consumption. The prevailing orthodoxy since the 1970’s has generally been tax reductions, since these are presupposed to stimulate the economy by increasing consumption, thereby increasing the amount of readily available jobs.



Since the population pyramid in most western societies is skewed to the middle, with the largest population share being the bulk of middle-aged citizens and a flattening peak of old people, it is difficult for youths to affect the division of resources with this dwindling resource base, since it is likely that older and more well-connected population segments can negotiate to keep a larger share of the pie, while inexperienced youths find themselves with less and elss opportunities for jobs, housing and education as time passes on.

This has also largely happened, starting already during the 1980’s, and resuming during the 2010’s. Youths are gradually, but at an accelerating pace, thrown into a world that is more ruthless and predatory than that of their parents – of whom many have little understanding or patience for the sense of uncertainty today, instead meaning that youths have become soft like jelly and less prone to work hard and shut up – not realising that it is difficult to even gain a job interview when jobs are scarce and every job has several hundred applicants.

What is problematic is not that youths cannot fulfil their own ambitions, or the ambitions of their parents. It is doubtful if it can be said to be a human right to be successful within the paradigms of consumeristic individualism, and even if it was a right, it is evidently very much on a lower priority than the things that billions of people in the developing world are going through. What is problematic however is when people are living in lives of uncertainty and never know how the next month is going to look like. if they would have to move to another side of the country or if they are getting as many work hours as the previous month.

This is however problematic on a deeper level. If society cannot guarantee housing, income, safety and electricity to all its members, things which are pre-assumed by human rights definitions and national laws, it is putting the democratic concepts of the inclusionary nation-state in conflict with the values of capitalism.

In short, are human beings having an inherent value because of their humanity, or is their worth determined by their economic performance (and them being allowed to performed economically) inside society? Is it human rights that determine human value, or is it human utility, or some combination thereof – and how can we adjust internally in regards to this self-contradiction?

Short-term solutions



There are several ways to adjust to this crisis, and at least be able to prolong the social fabric of our societies some more decades than otherwise possible.

  • The shifting of the tax burden to other productive factors, such as capital, land, technology, or to consumption and production, which would mean that the expenses won’t increase (through social welfare) the same way when unemployment rises and revenues are decreasing.
  • The transformation of the social safety net into a simpler model that means that all human beings get money for necessities, without as many control systems to check if they are eligible.

Culturally, there must be changes as well. The awareness that we live in a different society than 1970 has not dawned upon decision-makers in politics, industry and media, especially as the majority of them have not experienced this transformation and what it entails for new-comers on the labour market.

Youths must also adjust their expectations and try to develop their survival skills and understanding of the current system. That does not entail acceptance, and youths must be better to understand the system in order to be able to properly channel their anxiety into the anger necessary to form a movement with political demands. These demands must however not be attached to just changes in how the redistribution patterns are working, but into systemic changes related to the establishment of the post-industrial service economy in the Western world.

However, while the biosphere is slowly collapsed by the joined efforts of humanity, technological development is

A protester carries a petrol bomb during a protest at the northern port city of Thessaloniki, Greece, Tuesday, Dec. 6, 2011. Protesting high school students hurled rocks and bottles during a rally to mark the third anniversary of the fatal police shooting of a teenager in central Athens. (AP Photo/Nikolas Giakoumidis)

accelerating, leading to less and less labour hours needed to sustain the same production, meaning that new jobs are not created in the same pace as old jobs are vanishing. Those economies worst affected are those that entered the “High Industrial Age” (1946 – 1973) phase later than the early adopters.

One example is being Greece, which today is in a state of perpetual crisis, that only will deepen as the adherence to the flawed Euro currency system is basically leading to the country relenting what independence it has left in economic matters, and accepting probably this century’s largest redistribution of wealth from the people into the hands of financial capital. This also shows that the current political establishment and the current political paradigm is directed towards protecting the interests of the system before the interests of the people.


In the western world, technology – which was a liberating force during the previous eras of the Industrial Age – has turned into a factor that greatly upsets the social order and is forcing a change of the expectations that we have been accustomed to have. This does not mean that technological development should be stopped, in fact, technological development must necessarily be consciously utilised in the process of creating an integrated civilization that can monitor the environmental factors of the Earth and allow us to reduce our impact in as intelligent a manner as possible.

However, technology is a destructive force in regards to how it affects both the ways in which social safety nets operate and how the labour market is shrinking of available hours, leading to more competition horizontally and more strained relations both vertically and between generations.

The first thing that youths must realise is this relationship between technological development and the difficulty to land one-self a full-time employment today. Internalization of emotions of guilt, worthlessness and a sense of being meaningless is leading to the collapse of the self and is a certain path to becoming depressed and losing all the will to struggle. However, that it isn’t your guilt does not mean that you do not need to adapt to changed circumstances.

Finally, the Earth Organisation of Sustainability must talk about these issues and try to establish why our alternative is plausible and why it is essential to struggle, not only for the future of individuals, or or humanity, but of the future of our very planet.

A 48 hours recipe for suicide


By Enrique Lescure


Recently, I had the opportunity to read this article published on the Qetema website. I found it both interesting and unnerving, as it clearly defines one of the persisting problems with “the RBE spectrum”. I struggled with myself regarding whether or not I should reply to the article in question – but have decided positively so after voicing my concerns with the young people I have talked with inside the Qetema group. They asked me to write this article, and since I’ve already criticised the notion that Greece could become “the world’s first RBE nation”, I thought it would be fair to provide a more elaborate and formal criticism of the idea.

The Short notes (TL;DR)

On Resource Based Economics

~ We do not know whether a RBE would work or not.

~ Many RBE followers seem to believe that their proposed system is a sort of console cheat mode for economics.

~ RBE;ism ultimately bears an uncanny resemblance to pre-marxian forms of communism.

On Greece

~ For many reasons, Greece is ill-suited to become a Resource Based Economy.

~ For many reasons, turning a country into a RBE in 48 hours is insane.

~ Examples of autarkies

On Resource Based Economics


The Earth Organisation for Sustainability does not and have never identified itself as an organisation promoting what Jacque Fresco coined as a “Resource Based Economy” (RBE). What our goal is, is to investigate the opportunities for how to establish sustainable management of the Earth’s resources, and we are curious on the long-term prospects for the application of a transition to post-monetary socio-economic systems. You can read about our research and transitioning proposals here.

The main difference between us and the majority of the organisations promoting what they call “RBE”, is that we remain very skeptical of any claims and want everything to be measured, verified, applied, tested and criticised. Many of the organisations promoting the RBE concept are however claiming that the world can be switched to a RBE almost instantaneously and with little to none negative effects.

Also, a RBE would not only solve all sustainability problems and social problems, but would prevent most accidents from happen, eliminate most diseases, make most people happy and create an abundance for everyone, so high that resources almost wouldn’t have to be measured.

Much of this heralds from Mr. Fresco himself, who generally promotes his concept through focusing on the many claimed positive effects of a post-transition society. It should be noted that Fresco – before he promoted the Resource Based Economy concept – pioneered a concept called Sociocyberneering, and there he used more technical and narrow terms (which I personally find more agreeable since it makes it easier to understand what his organisation wanted to achieve, but which I understand do not serve to attract as many followers).

What then is a RBE?

If you ask a dozen or so RBE followers, you will know less of what a RBE is than before you asked. You will probably hear

The Venus Project

The Venus Project

about it being “the right thing since the Earth belongs to everyone, not a select few”, and be presented Gimp-rendered image files with quotes by old Native American chieftains. You will hear about Tesla and free energy from vacuum. You may hear of spirituality and Yoga. You may hear of living in communes and veganism, and of banking conspiracies. You may even hear that Jesus did not exist and that RBE is a return to the faith in the pagan mother goddess. You may hear of the flower of life, of promoting arts and poetry and culture.

However, one thing which soon comes clear when it comes to RBE followers (who mostly are young people with idealistically glowing eyes), is that they truly view the RBE concept as a manifestation of everything that is good, righteous and expresses their identity. RBE can be three different things to three different indivduals, but needless to say it will solve all the problems of the Earth, all injustices and do away with them within a few months (Jacque Fresco said something akin to a decade in his Stockholm lecture).

So the main issue is, what does Jacque Fresco claim that a RBE is?

The answer can be shortly summarised as: A computer-administered planned economy.

The system would work in a manner that there is a global computerised system that monitors the total amount of resources on Earth. From that, Fresco assumes that there would be more than enough resources for everyone to live like a millionaire today (surveys by organisations such as the Club of Rome, the Footprint Network and other environmental organisations beg to differ), and that all that is lacking is sufficient planning. The Venus Project has to my knowledge never conducted a planetary survey, which makes me curious on how they have established that the level of resources is sufficient to establish a RBE.

Needless to say, the EOS agrees with TVP that a global planetary survey of resources is necessary, but we believe the way in which TVP messages their concept has created several unintended problems. By focusing on attractive 1950’s style retrofuturism and on inventions rather than the surveys and the physical information, TVP has ensured that they will not for the foreseeable future be accepted in academia. On the other hand, they (and TZM, which in many ways are making themselves even more problematic) gain followers within the precariat – young people from developed nations or from middle class background who have a trouble entering the more and more perilous and uncertain environment of the labour market. The RBE concept provides escapism and a vision of an alternative world.

In many ways, the RBE movement cluster is a cybernetic-age equivalent of the Utopian Socialist movement of the first half of the 19th century. The similarities are too many for it to be a co-incidence, and can be listed below here:

* An emphasis on the vision of a society where all problems are solved.

* A belief in philosopher kings (Tesla posthumously, a cult of personality around leading RBE figures).

* A mixture between pseudo-scientism (a fetischisation of science) and beliefs in alternative science (while Fresco has never claimed to support free energy, PJ Merola of The Zeitgeist Movement has purged high-ranking TZM members who’ve contested alternative cancer treatments).

* A willingness to move away from established society and form communes.

* An unwillingness to organise stable movements or commit full-heartedly to the projects, inside emphasising liquid organisation and positive emotions.

* A belief in that RBE:ism is a recipe to create a society where all ills are immediately cured, and that we under a RBE could both live in an earthly paradise but also provide everyone with basically everything they want.

With this, I am not saying that RBE:ism as a concept is doomed, but that these six features inside the RBE movement are the main things that hampers it and virtually ensures that it continues to see much noise but little actual activity. An emphasis on positive emotions, arrogance and the deification of individuals serves to limit the scope of followers and make them ineffectual.



If you have read the article published on Qetema detailing Greece, they claim that Greece has a third choice apart from the knife and the gun seen in the picture above, and that is to switch towards a post-monetary system immediately, claiming that any adverse effects will be smaller than the false choice exemplified. This would mean that Greece totally would forego money and instead move towards a RBE where all resources are administered directly and managed in a rational scientific manner. The author of said article claims that this would create a better life for the Greek people and also showcase exactly how well a RBE would work.

I would counter these claims by pointing out the main problems here below, starting with a historical argument, moving towards a structural one and finishing with providing examples of economies with roughly the same level of natural resources as modern-day Greece, which either by ideological reasons or by economic reality have undergone a transition towards an autarchic, self-sustainable management of their resources.

Greek History for the last 3000 years


The earliest civilizations emerged around the Eastern Mediterranean. During the Bronze Age, Crete was a centre of trade and commerce in the Mediterranean, providing a hub where resources could be traded. In many ways, civilizations such as Crete, Egypt and the Sumerian states where resource-based economies, in that food and raw material management was centrally planned by theocratic governments. However, due to human overexploitation of fragile East Mediterranean eco-systems and probably natural disasters as well, a collapse occurred during the end of the Bronze Age, leading to depopulation and a massive loss of complexity.

The Greeks did eventually recover enough to create the civilization of Classical Greece. This recovery did not occur because that Greece as a region recovered economically. It was largely deforested, with eroding soils and unable to feed its own population (which for obvious reasons was smaller than today’s Greek population). Thence, from the 8th century BCE and onward to Alexander the Great, the Greeks colonised the shores of the Mediterranean sea, competing with the Phoenician trade networks and acted as middlemen between the various cultures populating the coastlines. If the Greeks had been land-bound and utilised their own resources, their population would have shrunk, and we would today not have known of Athenian philosophy and culture.

During the 15th century, Greece was overrun by the Ottoman Empire, and was ruthlessly exploited. The Greek cities turned into villages, the peninsula was plagued both by tax collectors and highwaymen (who were considered, and often were to an extent, Greek patriots fighting for the liberty of the Greek farmers, reduced to serfs under Turkish rule).

When Greece emerged as an independent nation in 1830, it found itself with a very poor economy and little in terms of infrastructure. The country almost immediately went bankcrupt, and has suffered several more defaults during the relatively short history since the Battle of Navarino guaranteed Greek independence. Left on its own and without any externa support, modern-day Greece would have resembled neighbouring Albania in wealth. What guaranteed that Greece would develop into the 40th largest or so economy of the world was largely the interests first of Great Britain and France, which saw the geostrategically important position of Greece visavi Turkey and Russia, and then of the United States, which largely subsidised Greece during the Cold War.

While Greece undoubtly has resources, it does not have enough resources to supply its current population within its borders. The article claims that the oceans, in this case the Aegean, contains “abundant resources”. The truth is that the eco-systems of the sea are on their way to collapse faster than the eco-systems on land, and most of them are in a state of terminal decay. Now the article writers can claim that Greece can supply itself in terms of aquaponics, kelp farms and solar energy, but to create such facilities require technology and knowledge which would make Greece dependent upon trade, and thus exporting the food they have to obtain technology. Otherwise, they would have to produce the technology internally, but that would reduce their ability to produce food which is needed to sustain the population (I advise the RBE:rs to play the excellent text-based game Stalin’s Dilemma).

RBE if applied on a national level.

If a RBE would be applied on a national level, it would mean that all food production, industrial production and infrastructure would have to be centrally managed, at least during the transitional time. Since Greece lacks the computational power to move towards a cybernated system, that would mean that the current Greek bureaucracy (and the Greek political leaders) will be tasked with managing the economy and making decisions on guesstimates. This would create bottlenecks of inefficiency and also mean that a lot of people will lose the control and/or ownership of resources – leading either to emigration or to political resistance.

Also, Greece is very much a service-based economy (tourism), which is not accounted for (or as much needed) in a RBE. Therefore, a large part of the Greek economy will cease to exist.

Current examples.

cuba cultural tours

There are currently several economies of the world which to a lesser or larger degree are managing their national economies according to principles where they measure resources and needs, and where the state rather than taxing off the population are making their revenue by exporting resources.

The two best examples of the current day world are North Korea and Cuba. I will focus on Cuba, since North Korea is largely directed towards using their resources to feed a bloated conventional military force, thus neglecting food production (in a country already ill-suited to produce food) and thus causing repeated famines.

It could be said that Cuba, on the other hand, is not aiming to embargo itself, but have partially been victimised by a recently lifted embargo by the United States. On the other hand, many aspects of the Cuban economy are not functioning overtly well, and the country lacks access to spare parts and modern technology. On the other hand, however, Cuba is today self-sustaining when it comes to food production, though ordinary Cubans do not experience an abundance of food.

If a Greek transition towards an autarchic economy with focus on self-sustaining food production is established, and we say that it is “successful” in regards with providing people with food, housing, power, medicine and other necessities, it would most likely resemble Cuba – which has a living standard that is considerably lower than modern Greece (even post-crisis), but on the other hand offers people more social security (on a considerably lower level).


The problem with RBE:ism

The problem with RBE:ism

It is theoretically possible to create a cybernated society managing its own resources within a limited geograhic territory on the planet. However, claiming that a “RBE” can violate the laws of physics and be applied with the same results in Greece as in the United States is populism at best and delusions at worst. Countries are of different size, have different environmental and geographic characteristics. It can be claimed that the larger a country is, the more educated its population is, and the smaller it is, the more resources would be available for every citizen.

That of course ignores the fundamental truth that we – as humans – cannot separate our countries from the planet. We are all into this together, and we all must transition together.

However, the EOS strongly discourages any at all attempt to convert a state into a cybernated economy tomorrow.

Firstly, we have not tested cybernated economics on any grand scale yet, or be able to attest to the positive and adverse effects of the implementation.

Secondly, we believe that the best road towards transition is an organic one, characterised by the emergence of holonic networks that share their successes and failures according to Open Source-principles and with a broad variety of different methodologies that allow us to access why experiments succeed and fail.

The RBE:ists currently are generally delving into a state where they choose to ignore relevant studies regarding history, the world’s resource base and problems encountered in transitions and with human reactions, instead preferring to draw a blank slate over all our experiences and listen to the encouraging words of gurus and visionaries.

It is my conviction as one of the founders of EOS and the organisation’s current director that our road must be one where the burden of proof lies on our shoulders that our transition models work, that we must meticulously test our alternatives on local settings and with computer simulations, that we must seek and find compromises and that the best road forward is one that is inclusive but also transparent and firmly rooted in empirical science.

Currently, RBE:ism is sorely lacking in all these regards, and that is but one of the reasons why we do not call ourselves a RBE:ist movement.




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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Intelligent cities as a step towards a technate


by Enrique Lescure


One integral part of the design we in the Earth Organisation for Sustainability envision is that humanity needs to utilize information technology in order to establish a better overview of the resource flows that we use on the planet, as well as the planet’s own capacity. More of this can be read in the article “The Three Criteria” on this blog. Ideally, it will mean the formation of a self-aware infrastructure that allows the public to have a full picture over our local, regional and global usage of resources. Such a system that monitors resource flows and includes the public to participate in the monitoring processes and the decision-making can be designed in various differing forms – but if the form is adhering to the definition laid forth previously in this sentence, the system can be called a technate.

This article will argue that the technological development in the spheres of information technology, and how it integrates with infrastructure and resource monitoring in terms of so-called intelligent cities – is an engine that drives society towards adopting the technate model as a standard for the future.

This is fundamentally a positive development, since it creates a model for data gathering that allows decisions to be made with better access to data and less flawed information, as well as creating a unified data pool which can alleviate some of the problems with multiple reality consensuses at the same time.

However, the transition towards a technate model also poses a few risks. For example, it might be used to control the citizens rather than to monitor the resource flows. Therefore, there needs to be a holonic model with checks and balances instituted both by design and through legalistic and institutional/cultural means.

What is a technate



What is a technate?

The shortest possible definition is a technical operational geographic area in terms of resources, infrastructure and technology. It is not a government, nor a socio-economic system (a technate can exist and support any kind of economic system adapted to modern-era and cybernetic-era technology), but basically infrastructure managing itself consciously. It can range anywhere from total centralization within the context of a singleton or The Venus Project, into anarchic de-centralization or holonic self-governance. So there is no single clear definition, and even if a technate is established and consolidated, that technate would undoubtly not be the same after a century has passed.

Within the EOS, we hold that forms should be adapted after functions, not the other way around, and the two limiting factors should be our values and the Earth. With this in regard, we do not believe that there will be a single date in history when the technate will be “declared”, just like the Industrial Revolution was not declared by a political statement or celebration.

Rather, what increasingly appears as the most realistic way for a technate to emerge is through an organic evolutionary approach, where information technology is integrated into infrastructure, appliances, vehicles, industrial resource flows, products and recycling centres, which means that what was previously an “unintelligent” economy driven by insufficient information gradually will become more and more self-aware, and the bottlenecks will be reduced to conscious attempts by industries to separate themselves from the grid or to conscious political decisions to protect traditional forms of industrial management with legislations and use of force. Another threat is of course viruses, which can serve to offset the transition.

What is an Intelligent City?



It is really difficult to really spot a difference between a technate and an intelligent city. In many ways an intelligent city as defined by most actors striving to establish such cities is what the EOS defines as a proto-technate, namely an incomplete technate or a hybrid between today’s industrial system and a technate.

Intelligent cities are cities which utilize the emergent “Internet of Things” to monitor the status of various functions in society, such as utilities, waste management, energy and collective transit. This allows for more information to be shared and decisions to be made faster and with better information at the disposal of the decision-makers. Here is a comparison between intelligent cities in China and the European Union.

What is needed in order to transition from an Intelligent city to a Technate?


The only thing that is needed is that the current trends continue to their logical conclusion, in terms of depth and scope. In terms of depth, it would mean that we would strive to be able to monitor all resource flows and include better and better monitoring systems to improve performance. This information will not be used only to manage the current system as efficiently as possible, but also to transcend towards a more circular system by finding and eliminating bottlenecks and identifying areas where different actors can converge to create symbiotic interrelationships between for example food-, energy- and waste management, increase the level of participation in local communities and localise production to increase the resilience and autonomy of the citizens, as well as increasing the self-confidence of communities in managing their own destiny.

In terms of scope, we can not stay happy with only looking at the resource management of a city. No matter if a city is a local town or a super-metropolis, most interconnected cities in the the developed world are today consuming resources from the entire planet. We need to extend the monitoring of the flows to the original source of the resources, both to allow citizens to make informed and ethical consumer choices, and in order to extend sustainability beyond the city’s borders. Thus, we would get an emergent living data bank that would serve to increase our collective intelligence, empathy and wisdom and can help decision-makers from politicians to managers to citizens to make better and more informed decisions, and encourage them to take initiatives to improve the flow where they can see it is lacking.

Risks and challenges


One of the main issues regarding this transition from industrial cities to intelligent cities to emergent proto-technates is the risk that it could serve to centralize power into the hands of unaccountable elites and that information rather than being open and transparent regarding the flows and regarding administrative accountability will be inaccessible for ordinary citizens through technological centralization into the hands of organised financial capital, and that the powers that be will use legal frameworks to shield themselves from public inquiries while utilizing the technology to install surveillance policies over the general population in the names of terrorism and intellectual property rights.

Another problem which shall not be omitted is when corporations assume the ownership of utilities and local natural resources, leading to the people being excluded from vital parts of their own lives. This would serve to threaten the social autonomy of communities and put the control into the hands of interested parties whose lives are not affected by worsening local living conditions.

What the EOS can do in this regard is to connect groups and initialize projects aimed towards utilizing these new emerging ways of using information technology into supporting local communities. We need to act as a transmitter of knowledge and technology to local communities in order to strengthen their confidence and their autonomy, and to ensure that technology is utilized in accordance with responsible, sustainable and transparent methodologies and goals. The people needs to be included in the transformation towards an intelligent civilization, otherwise there is a great risk that the new technologies would be utilized to cement the narrative of power we increasingly have seen emerge since the 1970’s.




Today we are moving towards an integrated society, where Information Technology soon will connect the infrastructure in an information flow. The Earth Organisation for Sustainability must actively and consciously emerge in this process in order to shift the emphasis towards inclusive technology that is utilized to increase the knowledge, participation and autonomy of local communities, in a manner which empowers individual citizens and give them power over their own lives.

The development towards intelligent cities is ultimately a positive force, but it is a force which must be introduced in a manner where all of society participates and shapes the future, rather than small elite groups. Therefore, our main goal at the moment must be to engage communities in projects that utilize technology, and form networks with said communities where they can interact and transform themselves to better adapt to the conditions of the future.

Our goal must be to play a substantial positive part in this transformation.

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