Amazingly, there are people who think that environmental protection will cause economic calamity (bankers seem to be good at causing economic collapse all on their own). This old way of thinking still impacts policy and other decisions made around the world. In order to put this archaic notion away, the Cynthia and George Mitchell Foundation’s latest initiative is a year of blogging about how economic and environmental success go hand in hand.
Their first post on the matter is about how the perception of the environment as an asset to economic prosperity.
People often talk about “economic value,” “ecological value,” and “social value” as if they were separate things. Nothing could be further from the truth.
As the discussion above makes clear, the “value” or “benefit” we are talking about here is the contribution to sustainable human well-being. None of these elements (ecological, social/cultural, economic) are mutually exclusive; that is, none can make a contribution to that goal without interacting with the others.
What we can ask is: what is the relative contribution of, for example, natural capital to sustainable human well-being, in combination with other forms of capital (built, human, social), in a particular context?
We have to look at these things in context and as part of an integrated, whole system of humans embedded in cultures, which are, in turn, embedded in the rest of nature.
Drones are popularly associated with American air strikes on civilians and thus have a negative reputation. The technology underlying the drones can be used for good though. One example of a good use of drones is for aerial surveillance of plants and animals in hard to access/expensive areas.
What are our forests really made of? From the air, ecologist Greg Asner uses a spectrometer and high-powered lasers to map nature in meticulous kaleidoscopic 3D detail — what he calls “a very high-tech accounting system” of carbon. In this fascinating talk, Asner gives a clear message: To save our ecosystems, we need more data, gathered in new ways.
Way back in 2008 I blogged on Open Source Ecology (OSE) which is an open source project to create tools and knowledge to build a fully sustainable village. The project has grown since then and they are going even further by designing tools that can be fabricated on site. Recently, they made a good video explaining more about what OSE is all about.
Environmentalism is something that cannot be compartmentalized, at least that’s how I’ve always seen it. For example, I don’t see how someone working for an oil company can even hint at the idea that they are environmentalist, considering that their living comes from a very destructive industry. I’m glad that Curtis White agrees with me in his essay The Ecology of Work– and he says what I’ve been thinking in a much more logical way.
Here’s a choice section of the essay:
Aldous Huxley provided a very different and a very human account of work in The Perennial Philosophy. He called it “right livelihood” (a concept he borrowed from Buddhism). For Huxley, work should serve other people, provide learning experiences that deepen the worker, and do as little harm as possible. (You will note that there is nothing in this description about a competitive compensation and benefits package.) But what percentage of American jobs conforms to this description? Five percent? Even in the new “creative” information economy where the claim could be made that computer designers and software technicians are constantly learning, is it a learning that deepens? That serves others broadly? And what of the mindless, deadening work of data processors and telemarketers—our modern, miserable Bartlebys and Cratchits—locked in their cubicles from San Jose to Bangalore? Our culture’s assumption that there is virtue in work flatters us into thinking that we’re doing something noble (“supporting our families,” “putting food on the table,” “making sacrifices”) when we are really only allowing ourselves to be treated like automatons. We all have our place, our “job,” and it is an ever less human place. We are diligent, disciplined, and responsible, but because of these virtues we are also thoughtless.