It All Turns on Affection
Wendell Berry -
We are no longer talking about theoretical alternatives to corporate rule. We are talking with practical urgency about an obvious need. Now the two great aims of industrialism—replacement of people by technology and concentration of wealth into the hands of a small plutocracy—seem close to fulfillment.
At the same time the failures of industrialism have become too great and too dangerous to deny. Corporate industrialism itself has exposed the falsehood that it ever was inevitable or that it ever has given precedence to the common good.
It has failed to sustain the health and stability of human society. Among its characteristic signs are destroyed communities, neighborhoods, families, small businesses, and small farms.
It has failed just as conspicuously and more dangerously to conserve the wealth and health of nature.
No amount of fiddling with capitalism to regulate and humanize it, no pointless rhetoric on the virtues of capitalism or socialism, no billions or trillions spent on “defense” of the “American dream” can for long disguise this failure. The evidences of it are everywhere: eroded, wasted, or degraded soils; damaged or destroyed ecosystems; extinction of species; whole landscapes defaced, gouged, flooded, or blown up; pollution of the whole atmosphere and of the water cycle; “dead zones” in the coastal waters; thoughtless squandering of fossil fuels and fossil waters, of mineable minerals and ores; natural health and beauty replaced by a heartless and sickening ugliness. Perhaps its greatest success is an astounding increase in the destructiveness, and therefore the profitability, of war.
In my grandfather’s time, only a handful of people were thinking about sustainability. Now, reasonably, many of us are thinking about it. The problem of sustainability is simple enough to state. It requires that the fertility cycle of birth, growth, maturity, death, and decay—what Albert Howard called “the Wheel of Life”—must turn continuously in place, so that the law of return is kept and nothing is wasted. For this to happen in the stewardship of humans, there must be a cultural cycle, in harmony with the fertility cycle, also continuously turning in place. The cultural cycle is an unending conversation between old people and young people, assuring the survival of local memory, which has, as long as it remains local, the greatest practical urgency and value. This is what is meant, and is all that can be meant, by “sustainability.” The fertility cycle turns by the law of nature. The cultural cycle turns on affection.
With relentless fanfare, at the cost of almost indescribable ecological and social disorder, and to the almost incalculable enrichment and empowerment of corporations, industrialists have substituted what they fairly accurately call “revolution” for the slower, kinder processes of adaptation or evolution. We have had in only about two centuries a steady and ever-quickening sequence of industrial revolutions in manufacturing, transportation, war, agriculture, education, entertainment, homemaking and family life, health care, and so-called communications.
It is true that these revolutions have brought some increase of convenience and comfort and some easing of pain. It is also true that the industrialization of everything has incurred liabilities and is running deficits that have not been adequately accounted. All of these changes have depended upon industrial technologies, processes, and products, which have depended upon the fossil fuels, the production and consumption of which have been, and are still, unimaginably damaging to land, water, air, plants, animals, and humans. And the cycle of obsolescence and innovation, goaded by crazes of fashion, has given the corporate economy a controlling share of everybody’s income.
The cost of this has been paid also in a social condition which apologists call “mobility,” implying that it has been always “upward” to a “higher standard of living,” but which, in fact, has been an ever-worsening unsettlement of our people, and the extinction or near-extinction of traditional and necessary communal structures.
For this also there is no technological or large-scale solution. Perhaps, as they believe, the most conscientiously up-to-date people can easily do without local workshops and stores, local journalism, a local newspaper, a local post office, all of which supposedly have been replaced by technologies. But what technology can replace personal privacy or the coherence of a family or a community? What technology can undo the collateral damages of an inhuman rate of technological change?
The losses and damages characteristic of our present economy certainly cannot be stopped, let alone restored, by “liberal” or “conservative” tweakings of corporate industrialism, against which the ancient imperatives of good care, homemaking, and frugality can have no standing.
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