Tag Archives: sustainability

Ulrik Pram Gad and Jeppe Stransbjerg (eds.) The Politics of Sustainability: Reconfiguring identity, space and time (London: Routledge, 2019)

In The Politics of Sustainability, Ulrik Pram Gad and Jeppe Strandsberg brought together well-known Arctic social-scientists to rethink and establish new ways of understanding sustainability. In doing so, this edited volume provides a constructive alternative to the way the basic and evasive political understanding of sustainability is used to promote one narrative – what is important to sustain, when and where – over others. The idea of sustainability helps structure these narratives about future political decisions. As the editors rightly highlight, differences over what should be sustained remain key to the struggles over rights and resources in the Arctic.  These struggles vary depending on the context, yet patterns emerge as the Arctic becomes more integrated and institutionalized. The reconfiguration of sustainability through different lenses divides the book along three main lines (identity, space, and time). These three analytical frameworks are then neatly woven together to understand the complex and constant rearticulating of sustainability as a tool of governance.

The reconfiguration of identities is done through discerning the referent object of sustainability or, in other words, what deserves to be sustained. Individual or collective actors leverage political legitimacy and shape the discourse to sustain their own agenda. By analysing different sectors, such as fisheries in Greenland (Rikke Becker Jacobsen) and mining in Greenland and Nunavut (Marc Jacobsen), and the outside global vision of environmental sustainability in the Arctic petroleum development debate (Gerhardt at al.) highlight that the relationships sovereignty and power in affirming what needs to be sustained. Gerhardt et al. concludes that while Greenpeace has been able to bring the narrative of the pristine Arctic to the fore, their actions also triggered a backlash in targeted States where other types of sustainability (e.g. a fundamental commitment to securing the political sustainability of the nation state) are being prioritized. Another excellent example can be found in Ingrid Medby’s chapter where she provides a nuanced analysis of sustainability as a discursive legitimation of authority rather than a concrete praxis. In her study of Norway, Iceland and Canada, she demonstrates that a country’s ‘Arctic identity’ can be embedded within pre-existing national identity and imagined future narratives. In this way, speaking of Arctic sustainability is about sustaining a present object, or some its aspects (environment, cultures, economies), within a framed temporal dimension which in turn helps foster a broader national narrative.

The second dimension of this book is a reconceptualization of sustainability through space and the existence of a spatial dimension of the referent object in relation to a one specific environment. Sustainability is then articulated in terms of “scales”. In this spatial context, local and national geographical scales are being contrasted against the environmental scale of regional ecosystems and the global climate. As Gad and Stransbjerg argue in the conclusion, choosing one spatial scale often means prioritizing one dimension of sustainability over another. Temporality makes up the third dimension of this edited volume. The idea here is more to outline different ways of claiming responsibility and authority in the Arctic in relation to the sustainability of communities and ecologies. Sustainability narratives are again viewed as discursive tools to empower certain types of actors to act towards a sustainable future. As pointed out in the book, “sustainability narratives need to organize time to be able to credibility claim the environments which makes their preferred referent object sustainable.”

The Politics of Sustainability is dense and does not shy away from high-level theoretical discussions. It is a true tour de force that dissects every aspect of sustainability from a multiple of different angles. Written by well-established scholars atop of their fields in the broad world of polar research, this multidisciplinary edited collection not only achieves what its title suggests (i.e. a conceptual rethinking of sustainability a political concept) but, also provides one of the most complete academic analysis of Arctic governance under the umbrella of sustainability and sustainable development. As several researchers point out in their chapter (Keil; Wilson Rowe; Dodds and Nuttall), in mainstream political discourses sustainability is often conceived as a balancing act between social and economic development and environmental protection. However, there is a postcolonial critique of sustainability as a balancing act that needs to be added within this multi-layered framing to escape colonial ideas of indigeneity. Arctic sustainability is much more intricate than merely achieving balance between “ways of life” of Indigenous communities and what States want to do in the region.  Along these lines, the book manages to distil and explain challenging and complex critical Arctic geopolitical researches in a way that is both understandable and highly impressive. Each chapter are kept short, but they all surely deserve a stand-alone glowing review. In spite of a hefty price tag, The Politics of Sustainability will without doubt be of use to social scientists and researchers involved in Arctic research as well as advanced graduate students.

Anastasia Stratigea and Dimitris Kavroudakis (eds.), Mediterranean Cities and Island Communities: Smart, Sustainable, Inclusive and Resilient (Cham: Springer, 2018)

I approached this book from the perspective of a historian dealing with issues of urbanisation in Mediterranean spaces. The history of the Mediterranean is characterised – and indeed often ‘dominated’ – by the history of its urban communities. Generated by a continuous flow of human beings and multiple culture-contacts, the high level of anthropisation of Mediterranean environments has historically been one of the main challenges for policy-makers in the area. Mediterranean Cities and Island Communities, edited by Anastasia Stratigea and Dimitris Kavroudakis, proposes a different, intriguing approach that focuses primarily on how Mediterranean environments can now be “smartened” through the combined use of new technologies, participatory approaches, and the efforts of policy-makers. Mediterranean regions are seen here as complex environments simultaneously characterised by their liminality, vulnerability and attractiveness. In this crucial hot spot, sustainability needs to be enhanced. The region thus represents a space filled with opportunities despite the severe state of recession that has affected Southern Europe over the past decade.

In fact, while it clearly constitutes a dramatic state of affairs for the majority of the population, the economic crisis is not the only context in which changes are taking place. In the long run, it has also served as an effective stimulus for generating powerful answers to concrete challenges. As one of the authors points out, “in times of scarcity, to share resources and assets means to collaborate for more sustainable ways of living” (p. 284).

The main core of the book concerns how the smartening of urban areas could promote sustainable development. This concept could also be rephrased using the four key-words provided in the subtitle of the book: ‘Smart’ – combined with ‘inclusiveness’ when responding to challenges – goes hand in hand with ‘resiliency’, intended as the capacity to respond to complex issues in a creative manner, often resulting in a new environmental status quo. This synergy then contributes to ‘sustainability’.

The twelve chapters of the book deal, alternatively, with the different aspects of the ‘smart’ triad technology-people-governance, the combined effect of which leads to a different way of improving quality of life, with a less intrusive environmental impact. Contributions are grouped according to their thematic similarities.

The first group focuses on technology and how it can be employed to manage cities in a more efficient, sustainable manner. Chapter 1 presents virtual reality as a tool for testing smart cities. The authors explain how virtual reality can offer a far more complex level of interaction and visualisation with information in ambient intelligence, thereby increasing the capacity to test new solutions linked to urban environments (such as policing, urban planning, and transportation). Chapter 2 describes the experience of ICS-FORTH in designing and implementing an Internet of Things and Open Data infrastructure in the Municipality of Heraklion – the largest city in Crete. The Municipality’s desire to take part in an innovative project to build a smart city ecosystem attests to a long-term investment in fostering intelligent decision making. Optimising the management of large quantities of data with a view to enhancing policy making is another key issue, which is covered in Chapter 3. In this regard, the authors analyse how the migration of services to the cloud could be designed in stages (i.e., in the form of a road-map) and how it could improve governmental processes and services themselves.

The second group of papers sets out different interpretations of the synergy ‘technology-community engagement’. Chapter 4 enquires into the efforts undertaken by the Municipality of Korydallos (Attica) to promote smart, participatory city management during the period 2004 to 2016. The authors also focus on the consequences of the economic crises on the process and the negative effects of the lack of a participatory culture in Greece. Chapter 5 examines how a participatory approach combined with the engagement of public institutions could result in culture-oriented solutions to urban planning. This is the case with the urban walk in Gdansk (Poland), for example, which led to a democratisation of art by bringing it into the public arena. Chapter 6 explores the interaction of artists and the general public, taking the virtual city of Abadyl as a case in point. As part of the People Smart Sculpture project carried out in the cities of Kristianstad and Copenhagen, the project Wanderlost proposed an emotional rediscovery of the urban space. Chapter 7 employs the concept of ‘Integrate Valutation of Ecosystem Services’ to identify specific approaches to territorial tourism in the Italian region of Basilicata. This approach is expected to foster more informed policy decisions, as well as more carefully considered natural and cultural tourism programmes. Sustainable, place-based tourism in a culturally wealthy rural area is also the subject of Chapter 8, which describes the application of a multilevel participatory spatial planning framework in the Cretan Province of Kissamos. The focus here is on how competitiveness can be achieved through the employment of technologies for mapping natural and cultural assets and the involvement of different stakeholders.

The third group of papers deals with resource management. Chapter 9 analyses the positive effects of serious game and gamification techniques for enhancing consumer engagement and awareness of Demand Response in relation to energy supply. The playful interaction between consumers and technology is seen to result in more conscious, flexible energy usage, with a positive effect on future Demand Response programmes. Chapter 10 deals with an attempt to build an integrated participatory approach to Sustainable Urban Mobility Plan in Rethymno (Crete). The case study examined focuses on how to harness the maturity of participatory planning in Greece to overcome the lack of trust typical of the region, in order to foster more active public engagement in mobility plans. Chapter 11 analyses the possible spatial distribution of aeroevacuation vehicles in the Aegean island. The spatial optimisation of helicopter bases and the use of spatial analytics are described as a way of promoting better-informed decisions on such a crucial issue as the provision of health services. Finally, Chapter 12 examines how the sharing economy has changed the tourist accommodation sector in Greece. Through well-known platforms such as Airbnb, the sharing economy is creating new challenges (such as taxation) and trends (such as the peer-to-peer approach) in the tourism sector.

The book is a fascinating collective volume that offers a useful overview of what is feasible at the very local level, adopting an intriguing perspective according to which “mayors can change the world”. However, a strong connective framework, which would establish a coherent place for each contribution, seems to be lacking. For example, the two chapters that deal with non-Mediterranean case studies are not sufficiently connected to the Mediterranean space that is described, from the book cover onward, as the focus of the volume. Furthermore, the papers offer a non-homogeneous fresco of both the problems and opportunities offered by new technologies. In fact, while the problems linked to privacy and data protection in data management are clearly identified in Chapter 3, Chapter 12 fails to report the disastrous repercussions of Airbnb on the long-term rental markets in Athens and on the Greek islands.

Hans Chr. Garmann Johnsen, Stina Torjesen & Richard Ennals (eds.), Higher Education in a Sustainable Society. A Case for Mutual Competence Building (Dordrecht: Springer, 2015)

What is a sustainable society, and how can higher education help us to develop toward it? This is the question guiding the authors in this book the underlying aim of which is to explore the concept of sustainability as a much wider concept than usually referred to in terms of environamental threats. The focus is on various disciplines in higher education, and more precisely on studies pursued within the University of Agder in Norway. The approach of the book reaches though far beyond the Norwegian context and makes it relevant to every higher education institution.

The book is divided into six parts. Part I has three chapters on sustainability in “Humanistic and Cultural Perspectives”; Part II has two chapters on “Sustainability in Life Science”; Part III contains three chapters on “Sustainability in Technology and Planning Studies”; Part IV includes three chapters on “Sustainability and the Teaching of Management and Business Development”; Part V discusses in three chapters on “The Sustainable University”; and Part VI concludes with one chapter on “The Challenge of Mutual Competence Building”. I will not go into each chapter, rather I try to summarise here my learnings from the book and identify its relevance to the readers.

The content – the disciplines – is clearly not what one would relate at first instance to sustainability but Chapter 1, which is written by the editors, is very helpful to understand how the authors and the editors approach the theme of the book. This chapter provoked my interest for the whole book (and especially for my field, educational studies and teacher education) and for those who are new to this topic this chapter is vital and should not be skipped. In this chapter, the editors make it clear that they do not see sustainability as a fixed position or a well-defined concept, but rather as a framework for discussion and an opportunity to rethink our ideas about the role of universities, our disciplines and the world we live in.

A common discussion in all chapters is the issue of responsibility across disciplines, both towards particular professions but also to the wider society. In Part II, in a discussion on nursing, it is pointed out, for example, that the International Code of Ethics for Nurses states: “The nurse also shares responsibility to sustain and protect the natural environment from depletion, pollution, degradation and destruction” (p.69, cited from the International Council of Nurses). Sustainability according to environmental issues is thus seen to be an important part of the nursing profession. Should it be similar in other professions? In this chapter, it is also discussed how sustainability is a matter regarding enough or a shortage of health care workers in each country or area and the same discussion is on teacher education in Part I. Here the focus is related to sustainability and globalization and is a highly relevant discussion in rural and remote areas. In the chapter 6, on “Sustainable Diets”, the reader is confronted with the hard fact that our diets are no longer sustainable. Everything about our diets seems to have gone out of control: the usage of fossil energy for the production, of energy to produce artificial fertilisers, the transport of food, not to mention the pollution of soil, air and water. The chapter also draws our attention not only to the healthiness of our food, that has so far been the emphasis in the official guidelines to people, but also how sustainable our food is, e.g. in terms of location, transport and food categories. New generations are forced to find solutions to this problem caused be earlier generations. To me, this is one of the main contributions of this book. Universities, with their broad and diverse fields of knowledge and societal impacts, are in an ideal position to lead necessary action and changes in the world as regards moving toward a more sustainable world. It can be hard for some disciplines and professions to involve sustainability into their activity and professional cultures, if it has not been there before. This could be the case for technology and engineering, as discussed in Part III (chapter 7). The authors point out that this should not be the case, as technology and society are fundamentally interdependent and the planet really needs a change. Instead of focusing on one right answer as is normally the case in engineering, students should be taught how to be active and reflective in their learning, and learn to include several perspectives in their search for answers. This could mean that one right answer is perhaps and very likely not the point.  Actually, this is more than less the conclusion in most of the chapters, i.e. that students need to be introduced and challenged to finding a good balance between different theoretical concepts, and knowledge about how to apply them in practice (chapter 8).

I do not have actual negative comments on this book, perhaps because I found it very intriguing in many ways, both as an academic and personally. The only thing that I would like to mention is that it would have been useful to have a short summary at the end of each Part, similar to the prologue before each Part. I liked nonetheless the final section in chapter 9 (9.4.2, “The Educational Role of the University for Sustainable Planning”). There are some chapters that include too much literature on background information, which is of course important to relate the discipline to the core issue of sustainability, but they could easily have been shortened without undermining the content. If people do not want to read the whole book, but only look at certain disciplines, it is useful to read chapter 16.1.1 in any case. Entitled “Short Review of the Book”, each Part is summarised therein. Also, I would recommend to read chapter 16.3, “What is Mutual Competence Building?”. In that chapter, the editors draw together the recurring themes across the five Parts.

The prerequisite for a society to become sustainable depends on our attitudes toward the changes that need to become real and the willingness to react to a challenging situation. Here, Universities and other educational institutions have a role in educating critical individuals that can lead and influence future citizens, their actions and work. This book is a useful tool for all disciplines, academic departments and Universities to take action and communicate with individuals and the society on how to build our mutual future in a sustainable way. I encourage my workplace – the University of Akureyri – to do so.

Ethics of Administration – Towards Sustainability and Cosmopolitanism

 

A starting point of such an investigation should be the risk of moral blindness and no ethics in relation to the present global crisis in public organizations and institutions. Public administration ethics deals with the formulation of the ethical theories and principles that define administration ethics in public bureaucracies and political institutions. We can say that public administration ethics concerns the need for practical reason and wisdom in relation to complex decision-making. In this context administration ethics and political judgment is important for the legislative, executive and jurisdictional powers. We can say that the proposal of an ethics for administration as political judgment aims at increasing ethical formulation competence as well the political system, administration and legal system as such.

Continue reading Ethics of Administration – Towards Sustainability and Cosmopolitanism

Winning the War of the World

Not even prophets like Chris Hedges decode it. Journalists are trained not to. Not even moral philosophers question the system worship masked as ‘the free market”. Freedom means no accountability to human and world life, while competition means competing to externalize all costs onto the lives of citizens and environments. The value driver behind it all is no more questioned than the Almighty. It can do no wrong. But one underlying lock-step of false equations propels this unnamed war on the world through its mutations and metastases:

Rationality = Self-Maximizing Choice

= Always More Money-Value for the Self is Good

= Self-Multiplying Sequences of Ever More Money to the Top as the Ruling Growth System

= All Else is Disposable Means to this Multiplying Pathogenic Growth

 

My 15-year study, The Cancer Stage of Capitalism: From Crisis to Cure diagnoses this ruling value mechanism as cancerous. It is, in short, a deregulated self-multiplication of transnational money sequences accountable to nothing but their own multiplication with no committed life functions. With the Hayek-Reagan-Thatcher crusade to reverse the history of the world into a moronic ‘free market’ and ‘conservative values’, the march was on. Marxists would not engage this Great Reversal on moral grounds because morality was believed to be only ruling class ideology. This left no value ground to stand on. From the transnational victory of corporate world rule from 1991 on, reversals of social states were portrayed as ‘market miracles’ whatever the results for people’s lives. ‘The magic of the market’ was the new world religion, ‘the end of history’. The mass media were  consolidated into one collective corporate organ across cities and borders. Death squads erased community opposition in the South. The academy was and is still defunded to serve the global corporate market and commodity development.

The nations of the world are all ‘restructured’  to be subordinate functions to the supreme moral goal of transforming humanity and the world into ever more private commodities and profits. Society itself s does not exist to this ruling value mechanism. Its logic of growth is totalitarian and malignant to the marrow. More precisely, deregulated global corporate money sequences abolish by treaties and wars all barriers whatever to their free multiplying growth through all that exists whatever the destruction of natural and social life support systems. My work has been to decode this globally life-invading value system. Predictably the diagnosis is taboo to mention in the press, however confirmed by the facts and predictions. No social disorder allows its ruling program to be publicly unmasked. Thus the malignant value code marches on. Alarm bells at the degenerate symptoms increase, but policies of solution only extend the system further and deeper. Life-value economics is as unspeakable as the fatal disorder itself.

 

The Essential First Step in Winning the War of the World is Comprehension of It

The essential first step in winning the war of the world is comprehension of it. Only system analysis can lay bare the underlying value program, but it is avoided. The sciences do not study values and specialize in domains of self-referential meaning. Journalists report facts, spectacles and impressions, but not the underlying values governing them. Philosophers seldom analyse the ruling value system of the societies within they live from social habit and fear. In the age of instant culture, value-system comprehension does not sell. Together these blocks of normalized avoidance make the value code selecting for all the degenerate trends invisible to us. As in immune system failure, the life host fails to recognise the disorder devouring it.

Lacking any unifying framework of comprehension, people are lost. Thus when millions rise in the Occupy Wall Street movement, there is no diagnosis or policy demand. Although Wall Street had indisputably defrauded masses and had failed to its knees broke, no policy shift arose – not even public control of the public money infusing the system cancer, $16 trillion dollars by Senate  count in the U.S. alone – thanks to the heroic Bernie Sanders. Nor was there movement for a needed public mortgage system – even after the private system had perpetrated the biggest fraud in history, indebted tens of millions into ruin and collapsed the economies of the West in irreversible debt. The lost alternative of public banking on which the U.S. revolution was founded, Lincoln won the war of Union, North Dakota has had 100 years of debt-free prosperity, the West itself managed the 1939-45 war and post-war years to unprecedented full employment, and first Japan and now China wins in productive investment – all is  amnesiac in the West.

Fast forward to today, and the underlying system cancer advances on. The financial giants causing the 2008 Crash are bigger and richer in criminal impunity. They speculate with publicly supplied trillions on food and water futures. They control even Rio + 20 as the life-ground catastrophe they finance explodes on one front after another. Transfused with endlessly with more public money to bleed and indebt the world dry, the money-printing system metastasizes further – now occupying the once prosperous social democracies of the European Union with public money bled out of peoples’ lives and life bases to private banks with no limit . Refusing any regulatory limits, converting pensions into more stockmarket feeding troughs, investing nothing as youth unemployment and debt spike ever higher – where does it all end? It ends when public money and human rights stop being fed to the failed system. It ends when commodity cycles of destructive waste are stopped. It ends at the base of the disorder when the 97%-counterfeiting of debt and credit by private financial institutions is publicly controlled.

 

Economic Doctrine Allows Money-Cancer System Free Reign

Neo-economic theory is a pseudo-science. Its defining postulates are unfalsifiable by facts. All organic, social and ecological life requirements are absurdly assumed away. Infinite demand on finite resources is presupposed as sustainable. Mechanical reversibility of everything is taken for granted. Whatever does not fit the doctrine is rejected. Endlessly self-maximizing atomic selves are believed to necessitate the best of all possible worlds by the market’s invisible hand.  

Is this not a fanatic religion? Supra-human laws dictate commands across peoples. No deadly consequences lower certitude in the miracles of the market God. Even when the ruling value mechanism visibly depredates the very life bases of the world, the only reforms are to globalize it further. Corporate-lawyer treaties coined in secret rule as the new laws of nations, while hostile zones are subjected to covert forces sponsoring civil wars, as promised in 2001 – Afghanistan, Iran, Iraq, Lebanon, Libya, Somalia, Sudan and Syria Iraq, and now the Ukraine as I write.  All is believed in and pursued as a world crusade, even if fascists lead it. One supreme goal governs underneath bizarre beliefs –  multiplying growth of transnational money-sequences at ever higher velocities and volumes with no life limits tolerated. This is the moral DNA of the ruling value mechanism. In theory, it is expressed well by University of Chicago professor and godfather of the U.S. National Security Council, Leo Strauss, who wrote in his canonical Natural Right and History (p. 60): “limitless capital accumulation” is “a moral duty and perhaps the highest moral duty”.  On the ground, Strauss’s patron, David Rockefeller, expressed the moral-political program more concretely at the turning point in 1991, “A supranational sovereignty of an intellectual elite and bankers is surely preferable to the national auto-determination practiced in past centuries”.  The promises are kept. There is no binding regulation to protect any life carrying capacity on earth from the loot-and-pollute bank money system in the years since.

Many blame capitalism, but unlike classical capitalism this mechanism is not driven by productive force development. It is driven by transnational money-sequence multiplication with no productive standard which despoils more means of life than it produces. It eliminates the working class itself. The ruling idea that the system is peerlessly productive is increasingly contradicted by far more life goods disappearing than are created. Something much more sinister is afoot.  The social and natural life bases by which the human species evolves are reversed and overrun. Yet not even the opposition defines what ultimately counts – humanity’s universal life necessities themselves. The meaning of ‘the economy’ itself – to produce and distribute life goods otherwise in short supply through generational time – is lost. While the very air humanity breathes is going more toxic and acidic, the contradiction to ‘productive growth’ is unseen. As the waters of the world are simultaneously destroyed, the dots are not joined. Even as there are mass extinctions of species, youth without futures, and irreversible debt servitude of the world, all is well if ‘more growth is returning to the system’ which causes all of them. That at the same time the earth’s very soil cover taking tens of millions of years to evolve is simultaneously mined, acidified, salinated, degraded and exhausted as forest and mineral covers are stripped from one continent to the other are not connected into common meaning. The ruling value mechanism devours the life substance of humanity and the earth, but remains assumed as ever ‘more productive’ even by angry unions. 

Well at least, someone might reply, climate warming has been recognized by a blue-ribbon economic panel, Britain’s Stern Review, as “the greatest and widest-ranging market failure ever seen”. This is a step towards rational observation. But even with a UN panel of over-1600 scientists on the case, there is no connection to the other basic life carrying capacities driven towards collapse by the same organizing value mechanism. No secret is more unspoken. So more rights to pollute and profit are instituted, and the climates and hydrological cycles spiral to more deadly extremes. “The world’s poor suffer first and most”, Lord Stern also rightly observes, but this fits the reigning value mechanism. Those without money do not exist.

 

Unmasking the Ruling Code of Value Driving the War on Life  

Let us summarize. Behind every step of the Great Reversal lie failures of knowledge and value understanding: (1) failure to diagnose the regulating value mechanism at work; (2) failure to connect across the domains of life despoliation as predictable from the system’s blind money-sequence multiplication; (3) failure to define or demand any public policies against its feeding on life support systems with public treasure; (4) failure to recognise any life-value principle or the life ground of the economy itself.

This knowledge black-out is understandable once one recognises that the vaunted “knowledge economy” has no criterion from the start. All it means is what can be controlled, sold or manipulated to grow the ruling value mechanism. Pause on that general fact. This is why true knowledge is now so often denied or attacked as “uncompetitive’.  Look for exceptions to this spread of the ruling money-value mechanism into the very capacities of human understanding.  Diagnosis of this disorder is the knowledge most needed, but unspeakable. Who even now recognises that ‘new efficiencies’, ‘reforms’ and ‘cost cutting’ are always attacks on people’s lives, means of life and life functions?  Who connects across the one-way falls of life standards and regulations, public science and testing, agrarian communities and lands, workers’ rights and unions, social infrastructures and protections, and social life security while money demand multiplies out of control at the top? Who names the innermost ruling code driving all – whatever protects or enable human and ecological life is eliminated as a barrier to private money-sequence multiplication. This is the source code of the cancer system. It explains why transnational corporate, equity and bank profits grow to ever new records as the world’s majorities are dispossessed. It explains why social and natural life-carrying capacities are despoiled across continents.  The war on life is built in.

The ideals of “freedom”, “democracy”, and “economic growth” are thus reversed in the name of them. The big lies become so automatic that few notice them– for example as I write, food-stamp slashes reducing 47 million hungry U.S. people below $1.40 a meal and $90 less a month for life necessities “protects the most vulnerable Americans” (President Obama, Jan. 29, 2014). There is a recourse against lies which is as old as the species. Humanity’s deciding evolutionary advantage is that knowledge wins in the end. Above all knowledge evolves through recognition of how life is enabled or disabled by material conditions and social rules. For example, the binding abolition of the most profitable commodity of world trade ever, human slaves, won. Knowledge won again from the 1929 Crash and subsequent World War when the collective life security of peoples evolved by known facts and social policies more in 30 years than in the prior twenty-five centuries.  

The missing link for this long life-and-death struggle is the life value code. We do not know it because we are without a reference body in a vast ocean of self-maximizing money-sequences for which the goods are only what sell for private profit. A life-ground and compass almost emerged after 1945 when peoples recognised how ruling delusions of self-maximizing fanaticism almost destroyed civilisation. Learning from the greatest war and depression in history, societies forged binding international covenants for collective life security and free human development. Universal education, health, and income security infrastructures were publicly formed across societies. But no unifying life-value code underlying them was found. In absence of any sound life base of understanding to re-ground in, the Great Reversal from 1980 on has gone from one extreme of life-blindness to the next with endless lies of better days to come – even as there is ever more joblessness, meaningless employment, deprivation of more majorities, commodity diseases across the globe, debt servitude chaining the futures of peoples, and deepening ecodidal trends advancing one way with the system’s growth. Locked into the ruling frame of thinking, people blame humanity for the catastrophe unfolding even as the demands of the ruling value mechanism have been imposed every step by a secretly negotiated and adjudicated transnational corporate system backed by global armed force, financial sabotage and embargo, and limitless lies. From secret codification by corporate lawyers of treaties overriding constitutions to free looting of human and natural life-carrying capacities across borders, ever more money-sequence ‘investor’ rights are prescribed and multiplied across nations. Those who resist are ‘against competition’ or ‘terrorists’. Reverse projection rules.

An absurd metaphysic is assumed throughout. The economy’s provision of goods through time mutates to ‘laws of supply and demand’ that are fatuous caricatures of both. Demand is never people’s needs or necessity. It is private money demand minted by private banks without the legal tender to back it to indebt people and gamble on their future means of life. ‘Supply’ is not the life means people require to survive and flourish. It is ever more priced commodities for profit promoting more human and ecological ill-being across continents. The supreme moral value of the system is then equated to its opposite as well. Freedom = freedom for private money demand only = in proportion to the amount controlled = ever less freedom for those with less of it = no right to life for those without it.  

When mass uprooting, joblessness and misery follow, more reverse meaning is proclaimed. “Uplifted out of poverty” headlines proliferate over a money-gain equal to the cost of a coffee for subsistence farmers who have been forced into city slums without any means of natural and communal life support left. Peoples are too distracted by competitions for vast prizes to notice. The global struggle for life is displaced by ever more contest spectacles as global mass-marketing sites – the meaning now of ‘sport’.  But behind the perpetually revolving mirrors, the meaning is taboo. People may see “greed of the rich”, but not that greed is the global system’s r driver at every level. “More productivity”   is liked across classes, but who sees that it only means less cost per unit of profitable commodities bringing more life waste and destruction. Workers and left thinkers may no more want to see this than the corporate press.

The meaning of ‘the free market’ itself is reversed. Over centuries it has meant the opposite of the global corporate system – public places of local life goods, all exchanged for legal tender, featuring real foods and crafts, no mass conditioning ads, no debt servitude, no dominance of transnational money-sequences, no throwaway packages and waste, no lobbies controlling government, no invisible head offices pulling puppet strings, and no bribery controlling supply and demand. Yet the free market like the real economy is overwhelmed. There are only more absentee money sequences with no required life functions or accountability to the communities and life conditions they competitively bleed. The enemy is undefined. The common life capital it attacks is unknown. But the life and death choice cannot be made without knowing both.  

 

The Life-Value Turn as the Next Stage of Civilisation

Reality hides in the language of the past. So ‘capitalism’ is blamed by critics when real capital is, in fact, destroyed every step. Journals report ‘global wealth has soared 68% in 10 years’. But life wealth is devoured as fast as the money-sequence system can grow.  Always the underlying life ground  is lost beneath the competitive self-multiplication of money demand invading all that exists. With no life value anchor and compass, the degenerate trends only deepen beneath reference body to recognise them. I have spent most of my life as a professional philosopher on the problem of life value and social value systems. Although the sane may agree life value is what ultimately matters, nothing has been less understood.  People called ‘pro-life’ usurp the woman’s body in the name of fundamentalist religions. Nations absurdly assume that ‘standard of living’ is measured by the private money spent. Animal rights theory has no criterion to tell the life value of a snail from a person. ‘Life sciences’ sacrifice billions of animal lives a year for private money-value gain. ‘New and better technology’ has no life-value standard to decide better from worse.  

Life value is the missing base. But there are as many proxies for life value as there are values. Specialist domains like physiotherapy and medicine recognise life-value in organic functions, but without principled meaning to apply to wider life systems. In general, life value ignorance defines the age. This is how the greatest of all fatal confusions has mutated: that money-sequence growth = life value growth. Just as the multiplying grotesque cells eating the life-host alive are not recognised on the micro level, so too on the social level. Thus tidal bank notes of bets, credit and debt without legal tender drive ‘financialization’ across the planet. They must loot life and life bases to keep growing without inflation as trillions of new dollars are printed without life function. Endless slashing of life goods in wages, benefits, social security, pensions and environmental protections result, as money-demand powers multiply at the top. This is why endless bonuses for financial failure, stripping of the middle classes and the poor, squandering of public wealth on rich corporations – the list can go on – are demanded as U.S.-led wars for resources, lands and corporate markets never stop and taxes on the rich are reversed. All is predictable once the cancer system is diagnosed.  

 

An ultimate question arises. What is the ground of response to this ruling value mechanism which cumulatively plunders human and other life to feed itself?  We know the ultimate ground is life value. But what is life value? To roll thirty years of research now in three UNESCO volumes – the objective standard and measure can be defined in three steps:   

 

(1)           all value whatever is life value,

(2)           good versus bad  equals the extent to which  life is more coherently enabled versus disabled,

(3)           by greater/lesser ranges or capacities of thought, felt being and action through time.

 

Visions of world peace, the classless flourishing of peoples, a planetary ecology in which humanity is its conscious understanding – all such ideals express this underlying life code of value.  But “who decides?” skeptics ask. No-one decides because gains and losses in life capacity are as objective as the laws of biology and medicine. Anything is better or worse by the greater or lesser range of life capacities it enables. This value code is built into evolution itself. It is no more a matter of opinion than people’s life necessities are: that without which life capacities are always reduced. The ruling value mechanism is the polar opposite. It attacks life and life conditions everywhere as ‘externalities’ to its self-multiplying growth. Because this growth is assumed to be life value, however, the greatest value reversal in history goes unseen.

 

The three-step life code of value provides the generic value compass and base which has been missing. It is objective because it is true independent of anyone’s perception of it. It has unlimited validity because there is no exception to it (which is testable by searching for one). It is presupposed in value judgements – as you can observe when these judgements are defended. Life value is also universalizable because all values derive their worth from it. Finally life value is sovereign because it trumps any other value in cases of conflict. All are testable generalizations.

 

But what of measure of more or less life value? Life value is measurable in degrees by greater/lesser capacities of thought, felt being and action shown through time – for example, how much life capacities gain or lose by nourishing versus junk foods. Today the macro trends are in one-way loss of life capacities. Knowledge is the exception. It forms the way stations of life understanding passed onto others and subsequent generations across epochs, the distinguishing life capacity of our species. But even knowledge is threatened by corporate rights against its dissemination at the same time as there is mass propagation of public lies. New electronic communication capacities without corporate control still win the war by the greatest civil community development in history. But the life-and-death fields of invasion by the ruling money-value mechanism are not decoded – the money tides of hit-and-run buying and selling of lands and currencies across the world, free and growing use of ecocidal extraction methods, life-starving hours, wages and no benefits in global dispossession of workers’ century-long gains, one way global growths of disease commodities and lethal arms trading, oil-guzzling and air-polluting noise vehicles of multiplying kinds, big oil and big pharma looting of public lands and health dollars growing business on ill effects, a world-wide pension raid for corporate-stock gains at the life cost of hundreds of millions of people, and most invisibly, full-spectrum assault on humanity’s thinking and feeling sides of living itself – the zombie effect.  

 

Where we might ask do the transnational money-sequences not destructively invade the evolved fields of life of humanity and fellow species? The movement is by exponentially multiplying money-sequences eating away at the margins of every private transaction, public funding, life exchange and substance within and across borders. Consider all the bites every moment across business and exchange sites – before and beyond the ‘carrying trade’ in exploiting lower interest in one country to flood another with the cheaper money advantage, beyond the trillions in derivatives betting every day, beyond the raids on sovereign currencies and bonds without tax or regulation. On the local level, hardly a shop, a buyer, a builder, a home-dweller, anybody who lives today is not invaded by the same financial mechanism with ever more rights to demand at every exchange site with no function while enforcement is paid by the public being stripped by it. The apparently free credit-card system, for example, imposes a 2% charge to the seller for sales at a hidden 33% annual debt-charge rate, before the debt predation of poorer consumers begins. There is no end to the invisible lines of life devouring demands now deeply into higher learning and public health themselves while destroying workforces and companies overnight by hostile takeovers, bid-up mergers, asset strippings, capital flights, and straight-on funding of civil wars and destabilizations from which fire prices and dominant positions are extracted. Ruining societies is the medium of metastases. How else would a cancer system behave? 

 

The world-choosing choice begins with what you buy. Clearly for example eating, selling or supplying junk foods is objectively bad to the measure that it disables human life and produces global epidemics of obesity, heart failure, cancer and diabetes. Yet even economic ‘science’ calls them all ‘goods’ whatever the rising disease effects. Simultaneously violence entertainments flood public airwaves and play-spaces before the same consumers – most avidly the young – with images of humanity being killed, tortured, injured and humiliated. As the sugar-salt-lard concoctions are ladled into bloodstreams and throwaways clog the earth`s circulatory channels at the same time, we begin to see the multiplying destructive occupation of the fields of life and life substance as built into these runaways growths and their ‘goods’. Life capacities at every level are attacked as ‘market freedom’. Only life-value ground and measure can penetrate the disease mechanism none define – to addictively disable human life capacities for more transnational money-sequences through ever more lives from infancy onwards.  Where is there exception to the pattern?  Life-activity-replacing motors and commercial games in multiplying life occupation, endless unneeded and non-recycled conveniences locking into habits of life, political-junkie election images and spectacles where the truth is what sells corporate lines and candidates, and commercial internet and television hooks everywhere in front of which children spend 11 waking hours. Which of any of these is not geared to addict consumers to compulsive consumption against life capacity development? Which does not input toxic wastes into the circulatory flows of ecosystems at the same time? But all is optimal for the ruling economic model for which life and society are reduced to atomic desiring machines propelling more money demand to money controllers as the nature of the growth the official world calls for..  

 

The moving line of the true war of liberation begins with what we are able to control, our own lives. Consider your own life, what you know best.  Every value you enjoy, lose or gain has a bottom line – its life capital, what enables life to reproduce and grow rather than degrade and stagnate through time. We defend it and our health by buying life goods and nothing else. The turning point is as old as physical and cultural evolution. Every human advance is by knowing what enables life from what does not. Collective life advance is transmitting this life-and-death knowledge across selves, space-time and generations. The life value code holds across cultures. But the universal life goods and necessities are not even known. Their meaning is obscured everywhere, but are exactly definable. Life goods are always that without which life capacities decline and die. All real needs are known by this criterion. Every human life suffers and degenerates towards disease and death without breathable and unpolluted air, clean water and waste cycles, nourishing food and drink, protective living space, supportive love, healthcare when needed, a life-coherent environment, symbolic interaction, and meaningful work to perform. All are measurable in sufficiency across cases. (author note: a systematic explanation is available by google of “Universal Human Life Necessities”). Yet all universal human life needs and capacities are attacked, polluted or perverted by the ruling value mechanism in product, process and lobby demand across the world. Yet where are the universal life needs named and  connected against the malignant growth system spreading through ever more nodes?

 

Not zero growth, but zero bad growth is the way. A real economy by definition regulates for these universal life necessities and against toxic junk, and individuals would not buy 99% of corporate commodities if they did. Victory or loss in the war of the world lies in how we live.. So why does anyone buy such commodities? System addiction is how it grows, and knowledge of life goods versus bads is the through-line of the good life and human evolution itself. What deeper motivation could there be? I like others have long lived without corporate-ad television, regular private auto or gas-vehicle use, any junk food or beverage, any throwaway  item, any new fashion or commodity not more life enabling than the old, or business with big private banks –  selecting solely for life goods at the local level. The organizing principle is the spirit of the Tao-te Ching and the free autonomy of the wise. It is as old as the good life. The life-code formula is clear: minimal market demand to enable life capacities to flourish. This value imperative defines transformation to true economy and liberates life wherever it moves.

 

Collective Life Capital as the Common Value Ground and Measure Across Divisions

We know the war of the world can be won. The plague addiction to corporate cigarettes has been conquered by 30-50% of the developed world’s population. This shows how the life code can select against habituated system harms of the most compulsive kind, and everyone live better the more it is done.  At the personal level, it begins with zero-base accounting with money demand only justified by life-enabling gain. Yet for collective life goods, we do not have a principled ground and measure. Collective life capital does not exist in public or expert meaning. Any common life interest or agency at all is excluded unless it promotes profits. The implications are fatal but unseen. Collective provision of the universal human life necessities that have evolved by long social organization and human evolution are blinkered out of the ruling value mechanism. It sees only mechanical ‘growth’ by commodity sales and profits. Everything that makes a society civilised or liveable is blinkered out – common water and sewage systems for all, free movement pathways and life spaces without cost to use, public libraries with unpriced books and films, non-profit healthcare and disease-prevention by public institution, public income security from disemployment, old age and disability, life-protective laws including sufficient minimum wages and environmental regulations, primary to higher education without multiplying debts, and family housing, food and means of life assistance for children without parental money. Yet all these are defunded or eliminated to pay debt-services to private banks and grow business, with the IMF to the Tea Party leading the charge as ‘new efficiencies’ and ‘savings’.

 

From this built-in erasure of common life ground, the hollowing out of collective life goods  proceeds without any feedback correction. Public wealth is privatized at every level to feed corporate money sequences. Thus fed with endless giant tax and subsidy hand-outs and deregulations to invade further, the demands of the ruling value mechanism multiply further. The collective life base to steer by and regulate does not exist. For example, when Amartya Sen titles his Nobel Laureate monograph “Social Choice”, even he can get no further than atomic aggregates of individual preferences. No collective life goods in themselves are conceivable within the market paradigm. When another progressive economist, Elinor Ostrom, wins the Nobel Prize for Economics years later for her book, Governing the Commons: The Evolution and Institution of Collective Action, she is trapped within the same paradigm. No principle of common life interest or agency beyond mutual self advantage can be conceived. “The commons” and “collective action” are posted on the cover, but no civil commons or agency is seen from universal health care to a public bicycle path. Common life bases can no more compute through the ruling prism than the collective actions required to provide them.  

In fact, the underlying problem is ancient. We have lacked a common life-ground since the genocides of first peoples began. It is a very ancient blind spot which has become increasingly fatal with all-powerful technologies of destruction and the deranged money-value code driving them. The eco-genocidal streak goes deep – from the old-testament tribal god command to exterminate all other peoples in Palestine to, millennia later, the first peoples in the New World saying to their modern invaders: “When all the trees have been cut down, when all the animals have been hunted, when all the waters are polluted, when all the air is unsafe to breathe, only then will you discover you cannot eat money.” Even “life, liberty and freedom” in the US Constitution reduces to the commerce clause and corporate rights by Supreme Court interpretation. Abdication of life responsibility is built into the-system. The Global Market God rules, and the common life interest and its agency do not exist to it.  

How are we to ground beneath this life-blind paradigm whose global mutations threaten evolved life on earth? In the end, the organizing principle crosses the lines of death itself – the life code of value at the collective level. But this common life interest is usurped in its very name. That is why, for example, the young can be killed in masses and arms budgets bankrupt U.S. public sectors  to enrich Big Oil, or people’s homes can be expropriated for private developers as ‘the public interest’ and ‘eminent domain’.  This is the dark side of history, one oppressor rule after another. But the collective life interest is the true bottom line of legitimate governance. The proof is in the conditions of its definition. It must be consistent with the life carrying capacities of all through time. It must be open to life-enabling change. It must go deeper than family, gender, and culture differences. It must include past as well as future generations. It must supersede the ruinous man/nature, economy/environment splits and individual/society duality of interests. It must realize the Three R’s of ecological literacy to be life coherent. It must bridge the past to the present to the future as one process to steer development beyond the holocausts of history. It must embody the economic principles of efficiency, productivity and innovation in life-serving form. It must make all freedom responsible to its life conditions of possibility. It must embed the life bases of all as supreme so it cannot in principle go wrong. 

 

Such a moral code seems impossible. Every demand of the ruling value mechanism is structured against it. Opposing ideologies do not find its common life base. Postmodernism and relativism deny any universal principle of value except the actually ruling one. Political policies are confined to what serves the corporate market system. Issue politics rule fixated on sexual preferences. There is no common life ground recognized or life-value compass to steer by. Collective life capital re-grounds us. It is the life base of the common interest – that without which humanity’s life capacities degrade and die. It is the bridging concept across the ‘the economy-environment’ division as well as cross present and future generations. It is the true meaning of economic necessity and the sole substance of growth and development. In all, collective life capital transcends all divisions by impartial principles that cannot go wrong: (1) a unifying life value regulator enabling all, (2) a generic life-value measure to tell greater from lesser by margins of capacity loss or gain in any case, (3) production of more life value capacity through generational time, (4) cumulative life gain as the organizing goal of the process throughout, (5) the more coherently inclusive in enabling life the better. In this way, the common interest is provided an exact progressive meaning, and collective agency is built into its inner logic of life progression.       

 

Conversely, whatever person, group or system destroys common life capital is objectively evil to the extent of life capacity destruction through time – for example, corporate U.S. oil wars or leisure vehicles destroying natural life. Advancing collective life capital, in contrast, is what “make the world a better place” means. It could be by cures to diseases, more ecological methods, life infrastructure building, advancing knowledge, new ways of seeing, or life-protective laws. All more inclusively enable life without loss and cumulative gain. No real progress is ever made without satisfying this logic of value.  Feeling with across species and tribes, for example, may bind many of us in this room. So too even more so advancing life-coherent knowledge and visual comprehension, as Peter’s films do. The understanding and feeling sides of life keep extending despite death and moral numbing by the ruling value mechanism. Public knowledge via the Internet commons wins against corporate media silencing and propaganda. We see here the underlying struggle across the fields of life. The rising and falling of life capital base and compass can in fact be found in every social policy, decision or movement that goes right or goes wrong. There is no exception. The war of the world is everywhere, and so is our task of life commons awareness and building.

 

This is not hope without substance. The common life interest is already built into our lives over millennia without our knowing it – the ‘civil commons’ of language, collective water sources and sewage, common safety regimes, shared pathways everywhere, community health rules and healing sites, and everyday life-enabling knowledge institutions at every level – all collective life capital formations that keep advancing beneath notice despite and through diseases and wars. Unseen too is that all are more threatened now by the ruling value mechanism than ever before.   The defining general meaning is all social constructs which enable universal access to life goods. This too is no utopian ideal. It is the measure of true development across all cultures before and after our lives – from environmental economy to universal libraries and education to public water and waste cycles to life-serving laws before which all are equal. These are all forms of collective capital in continuous development without loss and cumulative gain but all are attacked bite by bite by the multiplying money-sequence system now out of control.

The collective life capital developments that are needed now are many, but can be crystallized into three system shifts in general:

(1) public banking for credit and investment in individual and collective life capital growth,

(2) ecological quotas for all consumption of non-renewable energies and materials,

(3) citizen income security guaranteed in return for life-enabling hours of public service.

 

Movements of masses to demand them completes knowledge in public action.

 

Under the ruling value mechanism today, in contrast, evolved life on earth is under totalizing attack. 95% of all gains go to 1% with no required life function, while 95% of the world’s life support capacities are pillaged by life-blind money-sequences.. Yet life-value steering is easier than not. Norway for example has led the world in holding onto and advancing its common life capital bases through the system sickness, and emergent Latin America is implicitly building collective life capital deciders from decades of death-squad and foreign money-sequence ruin. Before the Great Reversal, societies everywhere were becoming governed by public policy patterns of similar kinds  – national recovery of control over public owned resources, progressive taxation, public banking and investment, and policy-led elimination of structural depredation of the poor and the environment.  All are methods of collective life capital formation inclusively enabling the lives of individuals across time. “Inclusiveness” is a concept much invoked today, but not with the life capital bases and compass required in the real world.

 

Let us overview the condition we face. Once upon a time in the distant past, capitalist organization under public control mass-produced healthy food, clothing and utensil commodities despite brutally exploitative methods.  There was a long painful taming of it over 200 years, and then the Great Reversal from 1980 on usurped progressive social development at every level possible. Since then, the private transnational money-sequence system has been increasingly deregulated to competitively multiply and override all life carrying capacities as its supreme goal – propelling endless wars, public and public sector debt slavery, mass disemployment and majority dispossession for obscene riches. This is the global cancer system which occupied states subsidize, enforce and grow as fast as they can – stripping the soils and forests, poisoning the waters, disemploying peoples and producing disease-causing junks in ever greater volumes. Re-grounding in common life capital, however, exposes every disorder and directs solution to it – the long missing base and measure of ‘the moral science’. It re-sets evolutionary theory itself in which only selfish gene multiplication counts – the biological correlative of the self-multiplying money mechanism. Self-maximizing game theory dominates both and military doctrine, justice and moral analysis besides. Yet common life capital bases are excluded from all of them as the lost life-ground and reference body of our capsizing planetary condition.  

 

New ‘natural’ and ‘social capital’ categories may seem to assist us here. But they now only repeat the vicious circle. ‘Natural capital’ is what can be exploited for more money. ‘Human capital’ is more future private money-demand for its owner. ‘Social capital’ is lower transaction costs for profit. ‘Physical capital’ follows suit. Life capital remains without a name. Collective life capital does not exist. All must be steered back into conserving and producing life goods rather than destroying them, the ultimate policy imperative of the world. The public authority, policies, subsidies and right to issue sovereign money now lavished upon the life-destructive mutations of private money capital thus end without a shot fired. They are now so dependent on counterfeit money-sequences, treaty edicts, public hand-outs and resources that they cannot go a day without them. The public needs only to reclaim them, not to take a thing. .

 

“Let the Market decide!” all money interests cry. This ruling superstition is more barbaric than any before – essentially, ever more for those with more money to suck the lifeblood of humanity and the earth dry.  Its  ruling delusion is that the best of all possible worlds must follow by the invisible hand. In fact, a deregulated global chaos of private transnational money-sequences exponentially multiply while the world of life capital and goods is cumulatively destroyed. The life capital alternative is self-evident once seen. It grounds in common life capital – life wealth that produces more without loss and new gains for successive generations. Its moral logic is, in fact, the through-line of all human development since language and the cooperative provision of means of life. Unlike the global market of atomically self-maximizing corporations devouring the world for more private profit extraction without end in the delusion that an unseen hand directs all to the best of all possible worlds, collective life capital steers across divisions by an objective and universal life-value base and measure in exact progression which cannot  as life-coherent go wrong. Ecological capital and knowledge capital are its baselines of value compass and coordination across life capital domains, and the unifying principle of all is already implicit in the architecture of modern human thought.

 

All that is lacking is life value, ground and measure. They connect life, the ultimate onto-ethical concept, to capital, the ultimate concept of political economy: and so by transitivity, to law, human rights, sustainability and intergenerational equity. The meaning is clear. Valid law is a collective life capital formation providing the rules to live by that coherently protect and enable life.  Human rights are instituted claims of all to what enables their life capacities to be realised as human. Sustainability is of collective life capital, or it is a fraud. Intergenerational equity is access to collective life capital across generational time without loss, or it is a lie. Throughout we see a missing life base presupposed but not yet conscious or defined. Throughout we see that the ruling money-sequence value mechanism is incompetent to comprehend it. Building without loss and for better life across generations is what is ultimately worthwhile. No-one might deny it, but ignorant usurpation of its meaning is what rules. All universally life-enabling progressions of human evolution and history to now are the result of its implicit understanding. You cannot take a clean breath, meet a child safely, enjoy a drink of water, without their support from the past. The warped streak of epics and histories of power is opposite, but even state mass murderers and Wall Street bankers think that they are improving the world – the primary delusion which received theory rationalizes so that few understand.  

 

The lost life-ground is already implicit in healthy lives. Our organic fitness and powers, our depth and breadth of knowledge acquisition, our abilities to perform productive tasks of needed kinds, and most of all our sustained intent to create more life wealth without loss and cumulative gain are the generic parameters of a life code already built into us as human. More than ever we know the plague is ruling, and “the 1% and the 99%” expresses it. But a real economic law holds beneath opinions and times. Public investment in common life capital capacities is the only allocation that works over time.  We know this from America and Canada before their falls, Germany, Japan, Korea after 1950, and the post-1945 age of social life standards across the world. It has been proven again despite sabotages, coups and financial strangulations in Latin America after 1999. The unseen enemy is borderless money sequences with ever more rights. The missing map is diagnosis of the ruling value cancer. The missing link is the life-capital economy all breathe and move by. The war of the world today is won by knowledge action.   

 

It is the age of forgetting everything,

It is the age of remembering all.

It is the age of competing to death,

It is the age of our coming together.

It is the age of ignorance and falling apart,

It is the age of more knowing more than ever.

It is the age of losing all that lives,

It is the age of finding common life ground.

It is the age of ever more commodity diseases,

It is the age of choosing world life.

It is the age of sleepwalk

to catastrophe,

It is the age of awakening

to shared life meaning.

It is the age when capital destroys the world.

It is the age when life capital wins.