The Global Climate Treaty


by Enrique Lescure


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

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

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

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

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


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


What is the Greenhouse Effect?

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

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

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

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

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


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

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

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


Effects of antropogenic climate change

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

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

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

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


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

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

Climate change as a political issue


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

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

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

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

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

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


The Elephant in the Room

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

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

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

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

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

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


Actions that can be undertaken

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

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

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

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

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

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


Long term Geo-engineering

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

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

“Moneyless” is simply a bad term.


by Enrique Lescure


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

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

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

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

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


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


 Money as a result of barter

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

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

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

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

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

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

Money as debt


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

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

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

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

The problem


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

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

The challenge

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

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

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

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

We must be precise when we use language.

The Real Economy


By Enrique Lescure


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

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

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

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

TL;DR notes (because I like lists)

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


On the Real Economy

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

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

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

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

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

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

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

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

By Stella McCartney on Prezi

By Stella McCartney on Prezi

The Real Deficit

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

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

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

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

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


The root cause

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

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

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

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


Energy Accounting as an alternative

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

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

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


Summary: A strategy to claim the problem formulation initiative

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

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

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

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

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

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

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



By Enrique Lescure             


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

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

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

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

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

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

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

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

Short Notes (TL;DR)

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

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

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

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

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

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

The future – short-term solutions

Mars base by Douglas Shrock 1

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

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

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

Ensuring human survival – Medium-term solutions


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

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

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

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

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

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

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

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

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

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

Applying and multiplying knowledge – Research

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

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

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

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

Including the communities – the social aspect

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

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

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

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



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

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

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

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

On the meaning of Life


By Enrique Lescure                


Our current civilization does not any more even try to answer what the meaning of life is, though there are three implicit answers. The first answer is “success”, the second answer is “happiness”, and the third answer (which dominates within academia and culture) is that life is “meaningless”. The two first answers are entirely focused on the individual’s role in life, and the third answer is more related to our lack of a common civilizational project.

Do we even continue to try to answer the question of the Meaning of Life? Or is there nothing less left but to focus on one’s own life to avoid staring into the Void of meaningless?

I would argue that the emphasis on individuality and nihlism that underpins much of (post-)modern western culture is slowly degrading our concept of past, present and future, and relieves us of a core that can fill our identities with meaning. On the other hand, spiritual and attempts at holistic explanations of existence have most often resulted in oppression and exclusion of individuals from the common ground of existence.

I believe that we need to transform ourselves into a new culture (like many others within academia and within the culture sector). But this process I believe needs to be profoundly based on construction of a new base for human identity – what it means to be a human being on this our Earth, rather than deconstruction.

I would argue that instead of trying to understand the term “meaning of life” in a rational manner, we should try to reach it through experiencing life, and that rather than Life standing on the fundament of a Meaning with a big M, any meanings in the Cosmos – no matter what they are and how you choose to pursue them – is but a part of the greater kaleidoscope of Life with a big L.

The basis of existence

From the dawn of our ancestors when they first stood up and looked towards the stars, humans have been more than just economic creatures. Early tribal societies (of which many still are existing on the planet) imagined the world as imbued with spiritual meaning, and consisting of more than just the world that our five senses could monitor. Shamans could access the other-dimensional realm through chanting and hallucinogenic drugs like Ayahuasca (banisteriopsis caapi). This allowed them to gaze into their own minds in an altered state, but also opened up the opportunity for human imagination and therefore the opportunity for culture to develop.

Today, science have revealed real and hypothetical dimensions which we could not have imagined half a million years ago, like the sub-atomic Quantum world which forms our existence but yet does not adhere to the Einsteinian theories of General Relativity, and like the hypothetical string dimensions. We have also realised just how small we are in comparison to the Universe.

Early human beings had no sophisticated tools or scientific teachings to guide them. All they had to judge their reality was their minds and what they could see around them. Since most human beings work on the basis of a Theory of Mind, where they ascribe to other individuals the same emotions and thoughts as themselves. Some researchers mean that Theory of Mind explains the origin of the first religions. When the tiger ate children for example, it was not interpreted as the tiger being hungry, but that the tribe had wronged the tiger in some way, by for example either over-hunting in the area, or by not making the correct rituals.

The same for natural phenomena like lightning, volcano eruptions, fire and earthquakes. These events were seen as a sign of displeasure, and soon the early humans came to imagine that there existed spiritual beings which interacted with them and held tremendous powers. These beings became angry or pleased with how humans acted. In many ways, the morality and Super-ego (Freudian term) of the collective consciousness of the tribe came to be associated with these spirits – which eventually turned into more or less antropomorphised deities.

The meaning of life in primordial societies (which we can study because there still are existing stone-age cultures on Earth), was largely centered around the idea that there was a spiritual world, inhabited by animal spirits, nature spirits and ancestors, and that the delineations between these groups were fluid. These realms could be accessed by shamans and those initiated in the mysteries, and could also make contact with people through dreams. Therefore, it followed that the meaning for the individual was to live in balance with his or her local environment, and to act for the survival of the group.

Spiritual Pessimism; The Traditionalist outlook


Civilization has existed on Earth for 12,000 years, but only for the last third of this period do we have any written records, which makes it difficult to access what cultural and mental processes that happened during the 8.000 year transition between hunter-gatherer societies and city-states with strong central governments, cadres of bureaucrats and developed state religions, which we arguably can find both in the early Egyptian, Sumerian and Harappa civilizations. The author Robert Graves has hypothesized that during this period, matriarchal and patriarchal cultures were in a state of conflict, and that the mythologies we learn about in Latin classes are derived from this conflict, though his views have been criticised due to conflicting archaeological records.

By the time that written language had been established in the Middle East, in India and in China, there was already a shared mythos of loss and sadness (JRR Tolkien partially based his fantasy mythos around early mythologies), and all cultures – no matter whether Greek, Aramean, Mesopotamian, Iranian, Indian and Sinic – were centered around the idea that reality was a process of near-constant degeneration. Originally, humanity arose in a Golden Age, when we lived in harmony with nature and with the Gods, did not have to work, and all humans were morally upright.

Either through an act of Original Sin (Christian and Islamic interpretation) or through the unstoppable tide of time (Hinduism, Eastern Teachings), we started to degenerate and separate ourselves from the divine and spiritual reality. All traditional Eurasian cultures were built on the dichotomy of Spirituality vs Matter, where the first was seen as pure and the second seen as filthy. There was also a latent conflict between Civilization – which was seen as ordered, masculine and patriarchal – and Nature, defined as chaotic, feminine and matriarchal (an inversion of the hunter-gatherer’s reverance of Mother Nature and feminine spirits).

feudalThe agricultural civilizations of pre-industrial Eurasia were also strictly hierarchical, and not only in an economic sense. Human beings were being seen as being of different spiritual quality due to their heritage. Kings and Nobles were seen as spiritually superior beings to warriors, which were seen as spiritually superior to commoners. The lowest social status was either given to peasants (as in Europe) or merchants (as in many eastern cultures).

It can be seen as moving against the Christian and Islamic doctrines of equality before God/Allah, but many pre-monotheistic social beliefs survived the ascent of Monotheism. The touch and saliva of the French King was thought to cure Leprosy and Blindness for example, and this ritual during the coronation of Reims was held as late as the 18th century, when the world stood ready for the Industrial Revolution.

It can be said that the world-view of traditionalist societies of Eurasia was based on a dualism between spirit and matter, masculine and feminine, and that the meaning of life for the individual was to fulfill their assigned role in the community, and for the community as a whole to adhere to the moral and spiritual values of the Tradition. This was however seen as partially futile, since the world was headed towards more and more spiritual degeneration anyway. At the end however, the world would be burnt by a Destroyer (Jesus/Isa in Christian/Islamic eschatology, Kalki in Hindu myths), and reborn as a pure spiritual place where the minority of survivors would live in harmony with the Divine Principles.

Thus, the world is seen as imperfect, tainted and impure, and humanity is seen to be on a degrading journey towards lower and lower levels of spirituality.

Optimism; The Modern Vision (1648 – 1945)


It could be said that modernism was born after the destruction of medieval Europe, and died after the Second World War, which were two events that have served to define what we today know as “the Western Civilization“. During the latter half of the 17th century, Religion had exhausted itself in Europe – both as the foundation for political ideologies and as the value system. This was partially due to the growth of the wealth of the urban burghers and traders at the expense of landed and ecclestial nobility – but would most likely not have happened if it wasn’t for the Wars of Religion which had been fought since Martin Luther’s Reformation.

These Wars transformed Europe, both ideologically and socially. They were extremely destructive, and saw to it that the population of Central Europe imploded. Out of the ruins emerged a new order with centralising nation-states, absolute monarchies and a reversal of the roles of Church and State. During this era, the mechanical and scientific revolutions began, as well as the beginning of Enlightenment Thought.

The world was increasingly seen as an automated clockwork, and not a process directed by an intelligent Creator. Animals and plants were seen as operating and self-replicating machines, and were deprived of any spiritual or moralistic meanings – and more and more areas became the subject of scientific inquiry. The world was fragmented into academic disciplines, which were increasingly separated from one another. As this process continued through the generations, it gradually transformed Western Civilization from the medieval Christian values towards the modern outlook, the trinity of Science, Liberal Democracy and Market Liberalism. 904f23b4cdf1ddd143fc3b42a96f82d9

Characteristic for the outlook of these values was a sense of Optimism, that we were going to use reason and our mental faculties to solve all social problems, and that this would inevitably turn into a united Earth ruled by progressive values, as outlined by amongst others H.G Wells and Karl Marx.

This world is basically the world envisioned by Buckminster Fuller and by TV Series like Jetsons and Star Trek, the world of flying cars, mega-skyscrapers and pristine modernist landscapes, where people are living homogenously in sleek habitats which are designed for a maximum of comfort. It was partially realised through public housing in the Western World and throughout the old Eastern Bloc.

The meaning of life according to Modernism was to transform the world into a Utopia, and to eliminate all social ills and achieve the highest possible standard of life for all human beings. Marxism-Leninism and Fascism were both modernist ideologies which revolted against the Liberalism which had been dominant during the 19th century.

Nihilism; The Post-Modern Nightmare

Guernica, by Pablo Picasso

Guernica, by Pablo Picasso

Already Friedrich Nietzsche warned that the focus on rationality and scientific enlightenment could lead to a loss of meaning of the human existence. Collectively, this process came into fruition during and following the World Wars, when human beings were slaughtered on an industrial level (in the US, Vietnam played a bit of the same role at a latter phase). Post-modernism rejected the idea of continuous progress, and even the very definition of progress. But while deconstructing the progress paradigm, Post-modernism offered no constructive alternative for human existence, or the human relationship with society and with existence.

While the existentialists have offered Liberty of Choice (in a “meaningless world”) as a credo, the main message of our rihannaCivilization is (of course) not that humans should rebel against the institutions, but that they should (implicitly) strive towards certain ideals, not for society as a whole to live by, but for themselves. These implicit ideals are bombarded into our minds through city billboards, neon signs, TV, Radio and the Internet, and are centered around the Cult of the Celebrity.

This “individualistic consumerism” is based around the life opportunities of human beings in societies with large middle classes, and is targeted towards the creation of life-styles which people adopt as their identity. This means that a person’s identity inside Western Civilization is defined not out of the person’s relationship with themselves, with their community or with reality, but rather from their relationship to commodities and brands.

In terms of a wider meaning, it is implicitly stated that the society we are living in today has largely reached its final form, and that the struggles which are left are emancipatory – to include oppressed minorities inside this middle class (which becomes evermore and more fictious as the debt bubbles are growing and growth is stagnating). In terms of revolutions in other countries, the implicit purpose of these revolutions according to the ideals professed by our civilization is that these countries and cultures should move towards Individualized Consumerism and become a part of what will one day become a one-world civilization.

Our message; Life is meaningful

Nathan Spotts

Nathan Spotts

Imagine for a moment a Universe with no life at all. Only a frozen void, stars strown around too far from one another, and lonely rocks whirling around slowly throughout space, existing for no one to ever see or experience. No emotions of love, passion, only an eternal lonely coldness.

Then, on one barren world, in a single driplet of water, something happens…

Life is meaningful, because it offers us the opportunity to create ourselves. It offers us the opportunity to grow, to learn, to spread our wings and fly. Without life, there would be no experiences, no emotions, no culture, no myths, no songs. Nothing. There would be no diversity of living beings. There would be no joy in sunrises, in strawberries, and in the stars strown above the sky – many of which also have beautiful worlds where friends we have not yet met are living.

The Universe is not barren. It is very likely that it is teeming with Life, an eternal symphony of a Billion worlds. Or, we might be alone in the Cosmos, but that only makes Life the more valuable if that was the case. Thenceforth, we must protect worlds with Life, and carry them like our children.galaxy_collision

Life is the most wonderful, most valuable thing in all of Cosmos, and it is its own meaning. The meaning is to branch out, to grow, to spread Life where there is none, and to turn barren worlds into beautiful Terras and Gardenworlds. It is valuable because it offers us the opportunity to exist, to feel, to think and to create. What turns life “ugly” and “meaningless” is not Life in itself, but the way in which we have created abstract cultural and social values to limit ourselves, while in truth we should create our values around Life.

We have – as an intelligent Civilization and as intelligent, empathic beings – one responsibility. And that responsibility is to create around us the best possible conditions for Life to flourish. It is unworthy of Humanity to destroy the planet, in the service of maximising economic growth. To deplete our fresh water reservoirs, destroy the eco-systems, erode our soils, murder the Oceans, spread mono-cultures and disturb the climate on Earth.

We are incredibly powerful beings today, and we have the capacity to create a sustainable civilization on Earth. But first we need to have a value system that puts Life in itself as the foundation of our existence. We can learn about and explore Cosmos, and in the future we might even meet other races from beyond the Stars. At the end, we might find ourselves as a part of a Milky Way Galaxy filled with advanced civilizations that all represent a wonderful diversity that goes further than what human imagination could fathom.

The meaning of being human should be to guard Life, to create the conditions to make Life flourish, and to enjoy Life, because Life is beautiful.

And there does not need to be an abstract meaning beyond that.

The Three Criteria


By Enrique Lescure


The Earth Organisation for Sustainability is not built around a specific programme which we slavishly believe should be implemented. Rather, our Design is intended to be broken and transformed during its progress, so it would adapt and form around the experiences we learn during its growth. When the Design is implemented, we will likely see it evolve around differing needs and conditions, locally and regionally, and would thus likely see regional adaptions, and would likely forever evolve, though the pace of evolution might differ between periods.

Likewise, we who are going to implement the experiments in sustainable ways to measure resources, flows and consumption patterns would also grow and learn during this process. In this way, being a part of the EOS is very much alike being a gardener.

However, there need to be criteria that should be fulfilled. The important thing is not how a system is working, but that it achieves the minimum goals that it strives towards. What is at stake is our beautiful planet, and sustainability is not only about cutting back, but also to find a way within which future generations can thrive inside a flourishing biosphere.

Our mission


Our mission is to find models within which we can create sustainable conditions for life on Earth. This means that we must ensure both ecological sustainability, and the future well-being of the human species on Earth. This all derives from a bio-centric view where Life is seen as the most valuable and dignified thing in the Cosmos. As a sapient species, with the ability to create culture, art and civilization, we have a duty, and that duty is to create conditions in which Life can blossom and reach its potential.

To be an EOS member should not only be to possess a card showing that you have paid a membership fee. It also signifies that you are an individual who by your will have taken up this mission – the mission to protect Life on Earth. There are no easy ways however, and even if everyone shared that sense of devotion to life on Earth, we would face stark challenges which would make us grow and learn as human beings.

But what we need as well are concrete, practical criteria which we could make our judgements from. I would not so much write about ideology and values in this post as about some minimum criteria for a sustainable civilization on Earth.

1: Understanding the Earth


In this era, we will soon be nine billion individuals on this Earth. We have transformed the larger part of the Earth’s land surface to suit our needs. Our current socio-economic system, built on maximising economic growth as fast as possible, has devastated the biosphere, and we are right now in the beginning phase of what can be termed a mass extinction.

What needs to be known is of course how much, where, and how.

There needs to be a much better oversight over how much resources we are using, how much resources we can use, how to optimize the use of the resources. We also need to monitor eco-systems in real-time, so we can respond to disturbances quicker than today and with more knowledge of the situation locally. We need to understand where resources are harvested, and where they are going, and where they could return to nature again.

If there is limited data gathering in a situation like today (and for the foreseeable future given how much we have wrecked), there is higher likelihood that we will do wrong and accidentally wreck the ecological progress we want to support.

This knowledge needs to be transparent and available for everyone, a living library of the Earth, accessible through every media, open to reevaluation. It would become the basis for a common, unified understanding of the Earth for ecologists, biologists, agronomists, economists and human beings from all over the planet.

We need a basis for a common worldview, and this worldview must be rooted in our physical reality.

Some may interject that we did not need this before the industrial age and that it is sufficient if everyone strives to be sustainable. The problem with this is that we have 9 billion people on this planet soon, and they all should be given the basis for being able to thrive on Earth. They need energy, utilities, housing, education, healthcare, recreation and community participation, as well as private space. That guarantees that we would need to use the resources of the Earth – and that implies that we need wise stewardship of the planet.

2: A circular economy


It is not enough to monitor resource flows, but a constant process to reduce resource pressure. Also, infrastructure would need to be redesigned to be adapted to optimal usage, upcycling, recycling and downcycling. This would reflect itself in changed production patterns, transformative usage of utilities, more local and regional production  (thus less need for transportation) and lastly – and most controversially – a redirection of the priorities of the economy.

In terms of production patterns, we should look towards producing things that are durable, modular and upgradeable, which would lengthen the life-cycle of products and reduce their ecological impact per unit. We should also look towards using space more effectively in production, for example in that different groups could use the same factory installment to produce different things during different hours of the daily cycle. This would reduce the amount of bottlenecks. This would also imply more open source (which I will expand on in a future post).

In terms of food production, we must strive towards diversifying production and ensuring food sovereignty as far as possible to every region. We need to reduce land usage, by reducing our dependency on animalic foods. We need to opt for a wiser usage of fresh water, a resource becoming increasingly scarce. We also need to grow more in cities and in vertical farms, and to transition from highly destructive mono-cultures as soon as possible.

In terms of utilities, we need to reduce our reliance on roads, parking spots and using space, by increasing reliance on designing societies where people can walk or bicycle, and where public transit is available for everyone. We also need to improve the sewage systems and design them with the thought of making human waste a valuable addition to the production of food, rather than something which should be flushed down into the sea (contributing to the strangulation of marine lfe).

And lastly, we need to reduce consumerism, or altogether replace this culture with a culture which accentuates other values. This is a process that must grow from the inside of human beings, and which must blossom through communities in a voluntary and participatory manner. However, a movement towards this can be helped by removing or reducing the amount of commercialised information in public space – information intended to make people maximise their consumption.

EOS wants to move a step further, and would like for things to only be produced when people actively are asking for them.

3: A socially sustainable civilization


For a depressing majority of the Earth’s population, life is about survival. Human beings are degraded, over-worked, outcrowded and forced out of their own lives into situations where their natural creativity and curiousity are unable to blossom. For billions of people, living on Earth is a horrible struggle against hunger and privations, and this condition is not only inflicted on those who suffer through it, but on their children as well.

By creating a world based around the needs of exponential growth, we have created a world where life – including human life – is primarily seen as an engine for this growth to continue.

While the moralistic imperative that everyone should be equal in terms of material wealth can be rightfully questioned from many angles, there are many people on this Earth which seem to have been deprived from their right to food, to fresh water, to education, to healthcare, to clothes on their body and roofs over their heads.

A sustainable civilization needs to provide an income floor, on which all human beings should be able to stand. That does not imply that everyone should be equal, but there should be a minimum standard under which no human being should sink. No one – especially not a child – deserves to be starving, homeless, illiterate or denied access to healthcare.

Ultimately, life should be an opportunity for every human being to grow and to reach their own highest potential, not something which they are forced to endure by artificial lack of resources.

Human beings deserve to live, and life should be more than mere existence.

This also means that all mature human beings have the right to form their own values and opinions, to organise peacefully and to be free from religious, sexual, racial or political persecution, and to be able to participate both in their communities and in the human civilization as a whole in a manner which gives them considerable influence over their communities and control over their own lives.

As we learn how to use resources more wisely, and as new technologies are implemented, all human beings should be able to partake in the progress, because civilization is our common heritage, not the property of an elite.


The three criteria can basically be summarized as:

1: A continuous survey of the Earth

2: A circular economy using resources within the Earth’s limits

3: A universal basic income

If we have achieved these criteria, we would have reached a form of sustainability. Of course, there is also a fourth criterion, and that is to achieve the above-mentioned three in a manner which reflects the values of the society we want to create. We must use ethically sustainable methodologies grounded in values that respect and uphold Life during the transition process towards a sustainable future.

We are living during the most awesome era in human history, and have been given the opportunity to prove that we are a truly intelligent and sapient species.

Now all we have to do is to organise and save the planet! So what are we waiting for?

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

Wizards, 1977

Wizards, 1977

By Enrique Lescure


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

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

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

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

Reason and passion

Caspar David Friedrich, 19th century

Caspar David Friedrich, 19th century

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

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

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

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

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

A modern example of the

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

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

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

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

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

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

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

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

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

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

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

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

The anarcho-primitivist case


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

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

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

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


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

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

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

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

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

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

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

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

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

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

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

The allure of Eden


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

Eden. The lost world, and the lost innocence.

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

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

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

Apotheosis – the answer of EOS


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

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

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

There is nothing which we cannot do.

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

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

What we want is for humanity to make a choice.

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

And our light will reach the farthest star.

Priorities: What must be done?

earth___stop_climate_change___by_h_4rt-d6eu3x11Enrique Lescure


Why does the Earth Organization for Sustainability exist?

It can be argued that our mission is to design and test alternative socio-economic systems, but that does rather answer the how than the why. The why is so future generations of living beings, humans and other species, will have the opportunity to live on an ecologically and socially sustainable Earth. I believe that our name might indicate this too. There is a slight difficulty in this, however, which we must take into account.

We are living under a mass extinction

This problem, is of course that we currently are causing what could very well be the Sixth Great Mass Extinction in Earth’s History. Especially three issues have to be solved as soon as possible. The first one of these you all already are familiar with – namely antropogenic climate change. The second and third issues are the destruction of bio-diversity in the oceans (which might be beyond saving) and on land. These encroachments are caused partially by over-fishing and direct destruction of habitats, but also by pollution, medicines, artificial estrogen and the gradual out-crowding of diverse eco-systems.

All of this ultimately derives from a socio-economic system (fuelled partially by the bizarre values of consumerism) which values the following three months of growth rates higher than the previous 65 million years of evolution. At the current rate, humanity is using up between 133-150% of the Earth’s annual regeneration capacity per year. If we continue to move on this trajectory, we would basically have made most eco-systems collapse by the early 22nd century.

What must be done?


The first thing that needs to be done, by all major institutions and actors, is to reduce our footprints with nearly a third, until we move slightly below the 100% treshold.

The achievement of this can be done independently from transitioning to the kind of socio-economic system that EOS envisions. But for the long-term well-being of the planet, it is necessary that we evolve towards a system where we can have a circular economy that sees all flows of resources being monitored to eliminate waste and bottlenecks and ensure the optimum usage of the resources.

As our house is burning, we need to implement some other policies as well, that in themselves would demand stark choices. It is about halting or outright stopping the devastation of the eco-systems. That would mean an inversion of the current priorities of the elite establishments, from Davos to Rio.

This places a dilemma upon us. Because the economy is built as it is now, where poor people’s complacency are bought not by promises of Heaven but with promises that their children would afford cars instead of bicycles or sandals, halting and reverting the expansion of most of the things we are doing right now will probably increase dissatisfaction temporarily, and can affect the lives of human beings adversedly.

Hard Greens can argue that we need not to be disheartened by any choices in order to save planet Earth. However, our movement is built not only on the values of bio-diversity, but also that we must create optimal conditions for human life to occur. Therefore, it is essential that while we advocate for a shift to a Earth-centred and rational approach to the current crisis of the Earth, that we also should protect and uphold the needs of individuals and communities, in terms of both their basic rights to live and to their civic rights.

Ultimately, the well-being of the biosphere is the basis of human well-being on Earth. At the moment, there are however very, very tough choices that have to be made, by everyone.

How EOS should approach this


Or rather, how everyone should approach this…

There must be a broad consensus within the human civilization that this current path will lead to a new mass extinction, and that we must revert it, for the sake of the most important thing that the Universe holds – Life. It is unworthy of an intelligent species to destroy the conditions for this most valuable thing. Rather, an intelligent species should support life.

There should be honesty in that a transition towards a sustainable future will be painful, and will probably present the greatest challenge that our species ever faced. In fact, the first global challenge we’ve ever faced. The wrong way to approach this crisis is to claim that we can solve this within a few years time and that it would be completely painless. It can lead to more followers, but it would be unethical since it would partially be misinformation or disinformation.

We need to reach a concord with the various establishments populating the echelons of power. This one might be controversial, since the establishments (for obvious reasons) are the main benefactors of the current system. Thing is, even if you are wealthy and see this current system as a way for you to secure your future and the future of your children, your children’s future will be devastated too if we destroy the foundations for complex life on Earth.

We do not have the luxury for political upheavals or wars between nations any more. The more we procrastrinate and behave as if the problems can be solved by the next generation, the harder the problems will be to solve, and the more radical the means to solve the problems will be. Eventually, the problems will essentially be unsolvable and the issue will no longer be how to save the planet, but rather on how to save humanity.

EOS does not aspire to lead humanity. We are not a political party or revolutionary movement. We are not moralists, but pragmatics.

What we must do is to conduct our field tests of Energy Accounting and the Holonic model, and create a vast social network of like-minded individuals, while simultaneously advocating our issues and interacting with the public and with the various establishments in order to help contribute to the consensus regarding the issues that we all must face, since we all share this world.

We need one another ultimately.

On direct democracy

By Enrique Lescure


This is a continuation of my thoughts regarding the previous article, but this time focusing on democratic and political participation within political frameworks. My reasoning herein is based both on practical and normative frameworks. I am however well aware that I will move deep into normative territory for this post, and therefore – to not be accused for inconsistency later on – I will hereby state that structural organisation of the direction of the public political will is partially dependent on the concrete situation that we are/that we will face within a certain amount of time. Therefore, what applies under an ideal state of dynamic equilibrium may not apply during times of emergency (and I would argue that we are entering such a time of emergency).

One such issue, is the issue of being able to make decisions quickly. While quick decisions may not be anchored in the civil community, they can be necessary under conditions such as hurricanes, wildfires, earthquakes and volcanoes. It could be argued that the crises of climate change and the destruction of eco-systems, soil and freshwater represents a very slow but persistent on-going disaster, and that – politically speaking – we may even be in need of temporal arrangements that are more centralized and organises larger groups of communities than before. This can in itself be problematic however, since the scars of emergency measures are difficult to heal and near-impossible to remove.

This post is intended to be far happier than that, and discuss how I think constitutional and political systems ought to be organised.

The issue of scale

When asked upon what my ideal country is, being an active member of EOS and so, I usually half-jokingly state that it is San Marino. The reasoning of course is not based on ideology, economic or social policies or even the kind of democratic system the Sanmarinese people are using, but on size.

I believe that the size of polities have both quantitative and qualitative aspects that can probably be measured.

The reason why is that your vote is mattering more in a smaller political context, in terms of what influence you have as a voter and as a member of the citizenry. Mathematically speaking, you have far more influence over the political future as a member of the Swedish electorate than as a member of the electorate to the European Parliament, or as an American citizen voting in US federal elections.

Size can also be understood in terms of space, in this case geographic space. For example, if your government is located in a capitol far away from you, it is likely that it would focus more on the regions adjacent to the capitol region, rather than peripheral regions. It is also more likely that elites are drawn from urban regions where the government is located, due to proximity to the power-brokers themselves and to the institutions that create a new elite generation.

A third factor is that communitarianism is completely impossible within political contexts that consist of hundreds of millions of people. When I travelled to Russia in 2003, there was an insurgent attack against civilians in the North Caucasus region. Our Russian hosts did not mind it very much, and reacted much like how Swedes react to earthquakes in Turkey and Greece. This does not imply that Russians are defective, but rather that humans in general are predisposed towards emotional investment with those that they view as closer to themselves.

That also holds true of items and projects that people engage in. One example is how well the Israeli Kibbutzim system worked in the early phase of its history, contra the atrocious results of the Soviet Kolchoz system. In the Kibbutzim, volunteers driven by an ideological conviction and unified by a common identity struggled together to form cooperatives, whereas the Kolchoz system was the result of farmers being forced to give away what they’ve worked for themselves to the state, and then being forcefully relocated into collective farms which had no freedom in determining their own identity, and no freedom of movement.

A smaller example is for example youth halls in vulnerable neighbourhoods, that constantly get vandalised. However, when the youths partake in the construction or renovation of the youth hall, it is more unlikely that it will face vandalism (at least for that generation of youths).

What we can see for a pattern here is that the commitment of people is growing when they are allowed a greater opportunity to participate in processes that shape their lives.

How to disinherit enfranchisement

Parliamentary and Republican democracy as concepts did not emerge overnight, but gradually evolved during the 19th century, with landed, religious, political and moneyed elites gradually releasing more and more power to parts of the public to determine policy. Despite that, elites have still a key to keeping power and be able to project their interests before the interests of the majority, by forming electoral systems that serve to cement their rule and to channel in potential or real opposition into the mainstream of power rejuvenation.

I could write a lengthy segment about that, but I prefer to instead share an excellent youtube video which describes some of these processes.

On another note, indirect democracy and party structures in themselves are problematic from a democratic perspective. The reason why is, like it has been pointed out before by Tiberius Gracchus, that an elected representative can vote against their own promises in an election when they are in power. One recent example from Sweden was when Fredrik Federley, a popular and intelligent young Centre politician, made statements and speeches which indicated that he would protect integrity on the Internet and prevent legislation that would increase surveillance.

In 2008, two years after being elected to the Riksdag, the elective body voted on a highly unpopular law which would subject cellphone conversations and mail exchanges to

storage by the Radio Interception Unit of the military security (FRA). Federley intended to vote against the law, but rescinded at the last moment (if that was not a political theatre), and then voted for the law, despite having ran a successful personal campaign two years before intending to protect the personal integrity of his voters.

The same can be applied for Obama and his promise of an executive decision to close Guantanamo Bay (which still is running, six years into his presidency).

Some actions, such as a vote or an executive order, which at first glance seem easy to pass through, are shown to be difficult – while other decisions, such as carrying through unpopular international agreements, seem to be near inevitable. Right now for example, the US and the EU are negotiating a massive free trade agreement (TTIP), of which we are none the wiser about the details. A few charming tidbits indicate that this agreement will contain a clause that will give corporations the right to sue governments if governments install regulations that will hurt the profitability of the corporations – in short placing corporate profit interests above popular will.

Some things, such as human rights, ecological concerns and core values have to be placed over popular will at all times. However, corporate profits can hardly apply to that club. Rather, the issue of corporate profits reminds of the idea that the state should subsidise prostitution so everyone can have sex. Profits are not a right, for the sake of Gaia!

Anyway, this rant aside, we can see that electoral cycles and parliamentarism are hardly a guarantee to popular sovereignty. Governments and politicians are more often than not left unscathed by the breaks in their electoral promises, especially not since major issues like the FRA law or TTIP often enjoy bipartisan support both from the centre-right and from the centre-left. Such agreements can almost only be delayed by mass protests, but soon reappear under other names.

TTIP is essential, you understand. Economists estimate that it can increase the GDP of the European Union with 0,5%.

What do we suggest then? Revolutionary councils?

Direct Democracy, City-States and Cantons

Catalan Independence Rally In Barcelona

To reconnect to the first segment of this article, I would strongly recommend that we move forward as suggested in The Design with a confederational approach. While we do not suggest the break-up of nation-states, a good idea to strengthen the sovereignty of the citizenry would be to perhaps focus more on regions and cities, and less on huge political entities, divesting more power locally or regionally.

This can also cause problems of course. For example, education and healthcare are today so complex and resource-intense endeavours that small entities may be unable to deliver good quality. The solution would then be for local units to move these aspects up to the regional or sub-confederational level (to not speak of that how EOS sees it, healthcare would be managed through the technate, and education at least partially through the technate, which of course would be based on similar de-centralised principles).

What we can see before us is a world consisting of various type of political entities. Republics, city-states, communes, cantons, condominiums, collectives, regions,

confederations, sea nomads, virtual nations, micro-nations and even constitutional monarchies. A diverse, colourful world where a multitude of differing social models are tested out simultaneously.

We imagine that many of these entities would employ forms of direct democracy, where all the citizens have a direct seat and a vote in the legislative council. Of course, there would be politically elected officials presiding the legislative council, but their role would mostly be to enact the decisions of the legislature (as a side note, in my home city of Umea, northern Sweden, the municipality has recently decided to abolish the opportunity of citizens to write sign lists for citizen proposals).

Some would claim that direct democracy would create a wild, uncontrollable situation. People can vote in all kinds of insane things, such as free ice-cream or to establish Europe’s largest homeopathic hospital. People, they argue, cannot be trusted with political power, since they would only vote short-sighted and for their immediate needs.

If we look at Switzerland, however, where referendums are generously employed, we can see that most of the referendums become clear victories of the Nay-side. I believe there might be several reasons behind that. Firstly, public opinion is generally more cautious and less active than the activists writing platforms for political parties. Secondly, politicians are often driven by personal ambition, and aim to change laws not only because they believe it would be good for society, but also because of their personal legacy. Ordinary citizens generally do not think about their personal legacy when voting in a referendum.


Another problem can be when a political legislature wants to repress a segment of their population, or members of another legislature, or wants to prohibit free speech, imagemovement or violate personal rights. After all, almost 40% of the Germans voted for Hitler in 1932 (the first election, not the second). Sadly, religious bigotry, sexism, racism, psychopathy and exploitation have existed in human societies for millennia, and EOS (unlike TVP for example) do not ascribe to the ideas of Descartes and Skinner that human behaviour can be engineered into anything by the environment. The human condition is one of being able to hold on to ideals and failing to adhere to them, of both love and war.

Therefore, to have a wildly divergent confederational structure demands that all the differing groups adhere to one constitution. This constitution would not be based on forms of legislatures, but on common principles and core values. Groups that don’t want to follow it have the choice of not opting in, and those who violate it can very well be kicked out of the Confederation (there are a few problems with that which I would probably address in a future post).

A flawed beta-version exists in the form of the old NET charter.


Our main idea is not to see a world of warring city-states, but an umbrella of thousands of local and regional authorities joined together by sub-confederations that in their turn

form the basis for a world conderation – a United Earth. Why would this be necessary? The answer lies in the Constitution. There needs to be a body that oversees that all the members adhere to the principles of the Constitution. The World Confederation would not necessarily have any other tasks at hand.

The Confederation would probably never consist of all of the planet either, since it is built on voluntary agreements. But if the technate works and expands throughout communities, the confederation would naturally expand too. Of course, a community can choose to not be a part of the confederation while being a part of the technate, and the other way around as well.

Communities should be able to link up however, wherever they happen to be, and then form their own sub-confederations.

Pan-terranism is not the same as a global federation or a New World Order, which as concepts generally are built on the idea of a unipolar centre, governed through a power pyramid of military, corporate and financial power, which is imposing an iron grip over humanity. Rather, Pan-terranism as an ideal is a vision of a horizontal alignment between autonomous entities which each contribute valuable parts of the collective experience that is humanity. Within the Terran Technate and the Terran Confederation, there could be room for a diverse variety of cultures, sub-cultures, ethnicities, collectives and experiments.

Green Anarchists, Amish and Deep-greens may prefer to live in rural, non-technological pristine societies, while transhumanists might want to live in floating city-states or orbital stations. Both needs can be fulfilled simultaneously within the same political framework.

Some people might prefer to live in sexually liberated zones where they walk around naked, while others might want to adhere to stricter norms.

Some would like calm communities, while others would want to live on eternal night clubs.

Some would be nomads, others would be dwelling in virtual worlds constantly.

And some would of course live in towns, villages and cities which look virtually identical to today, but which are ecologically sustainable.

If you don’t like your community, there would always exist a community where you would fit in. And if you don’t want to be a part of the Terran Technate and the Terran Confederation, you would not have to.

Of course, we would not be able to realise this vision within our life-time, but we are convinced that the world is moving in our direction, technologically and politically.

But sadly not fast enough at the moment.

What is the EOS about?


By Enrique Lescure


Fundamentally, the Earth Organisation for Sustainability are an organisation that is devoted to reality.

What then is reality? Ultimately, there are only two things you can be sure of existing, namely your own mind and reality (everything that your mind in itself cannot affect without some sort of action through your body). The only thing that you fundamentally know about reality is that it exists independent from your mind. There are some worldviews that disagree with this accessment, especially from the neo-spiritual direction, but EOS bases its analysis on the idea of a reality that exists independent of human opinions about it.


This means that we believe that if you dress in a Superman outfit and tries to jump from the twelfth floor, it won’t end very well. Chances are high that you would agree with that accessment.

However, not the same can be spoken of our civilizations.

The Eocene Biosphere


The last mass extinction event was roughly 65 million years ago. It was most likely caused primarily by a meteorite impact outside the Yucatán Peninsula in what would later become the Caribbean Sea. This event ended the era of the Dinosaurs, and led to the birth of the era of the Mammals, who gradually filled out the ecological vacuum left in the smouldering ruins of the Mesozoic eco-systems.

Of course, the rich diversity of land and marine animals we currently enjoy on this Earth are not identical with the species found during the early to middle Eocene phase. In general, evolution tends to fill niches and develop new species and ecosystems in a never-ending symphony.

Evolution can hardly be described as a “hurricane in trash dump”, nor blind and random. Rather, it tests itself against the physical reality and bends itself around it, challenging it and forming a colourful diversity of life. Life also rearranges the very environment itself, forming complex webs of interrelationships – ecosystems – that strive to survive. After all, life wants to live.

meerkat-familyBut does evolution  have an end-game? Isn’t it so that evolution has played out its role, as a few transhumanists assert, as it has reached it’s purpose (producing us)? For certain, evolution continues to go strong, albeit “slow” from the perspective of a human life-time.

The great Canadian Palaeontologist, Dr Dale A. Russell, observed a trend in fossils, namely that the brain-to-body ratio has been steadily rising amongst animal populations in geological time. He predicted that if evolution continues for another 900 million years, brain-to-body ratios of typical animals then will be six times greater than today – meaning that humans are truly exceptional – as the first species that has acquired sapience, but that does not mean that many more intelligent species will see the light of dawn as evolution progresses. If we – or the species descending from us – are still there many millions of years from now, we will be able to observe and experience that very process. We will be able to meet friends we could never have imagined, and will be able to learn much from them on an equal basis.

The Sixth Great Mass Extinction


Our current civilization is built on exponential economic growth. A large part of the legitimacy of the current socio-economic system is derived from abilities to create consumer cultures and increase the living standards within the frameworks of such a system. After all, as a largely and increasingly secular civilization, we don’t have any heavenly ethos that can legitimise poverty and perpetual debt. But due to economic growth, your children will certainly have it better than you!

The industrial civilization has existed for 200 years, and it can probably last 100 to 200 years more. During its first 200 years, it has managed to create a widening and deeper ecological deficit. It has managed to transform the rules of Earth’s climate and transform the levels of greenhouse gasses in the atmosphere, upsetting the established climate cycle on the planet. Moreover, it has managed to create extinction levels of species 1000 times faster than the normal rate. In short, we are right now living through a mass extinction event.

The destruction of groundwater and soil to feed our unsustainable agro-industry will serve to accelerate this process, and eventually it will smother the very system it is intended to feed, creating an industrial collapse and see the civilization lose complexity and undergo collapse and dark age phases until we’ve learned the lesson of not overshooting.

However, evolution will go on, and the damage we have done to the planet will be healed during millions of years, until a new balance emerges and new species branch out.

The ethos of EOS


For every eco-system we destroy, for every species that we make extinct, alter or transform in order to feed the insatiable thirst of oligarchical institutions that mostly benefit a super-elite on the top, we are depriving evolution of opportunities, and depriving the future of potential diversity. We are doing it, either actively by participating in it, or passively by accepting it, because we need to maximise economic growth for the next quarter of a year.

Earth will cope with it.

It is not sure humanity will.

What we want to do is to offer humanity a way that allows us to reach our full potential as an intelligent, responsible and empathetic culture. That the primary goal of the human civilization should be eudaimonia, within the capabilities of the planet, that we should add to the diversity and beauty of this world, not destroy it and turn it into a concrete desert. That we should seek to expand our knowledge and creativity, and act as responsible caretakers of this beautiful world teeming with life.

We are a sapient species. It is time we start behaving as one.


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