In order to meet the colossal challenges of the time, fundamental change to the socio-economic order is needed. The environmental catastrophe is the major issue, together with armed conflict, potentially nuclear. Both threaten the survival of humanity and the planet, and both are widely ignored by the men and women of power, whose short-term approach, obsession with ‘the economy’, and a nationalistic introspective view of the world is leading us to the precipice of disaster.
If humanity is to survive these interconnected crises and overcome other crucial challenges, including poverty, social injustice and the displacement of people, a totally new vision of the way society functions is required. At the root of much, if not all, of the chaos is the socio-economic model combined with inadequate, artificial forms of democratic governance. State and private institutions are interdependent monopolies of power that require radical democratization; deep-rooted systemic deficiencies must be addressed and altogether different values to those that are currently encouraged, inculcated.
Neo-Liberalism has infiltrated all areas of society and permeated life in virtually every corner of the world; it is a dysfunctional system that instead of serving human need is designed to provide wealth ‘beyond the dreams of Avarice for a privileged few,’ as Noam Chomsky puts it. Its very existence denies the manifestation of real democracy.
Flowing from this paradigm of injustice is extreme inequality leading to a wide range of social ills, high levels of unemployment – particularly among the young in many parts of the world – low investment in public services and, as the political/economic scientist C. J. Polychroniou, says, “rapidly declining standards of living, dangerously high levels of both public and corporate debt, a financial system that remains out of whack, and ecological collapse.” It is a decrepit global system propped up by the guardians of the status-quo, who are intellectually bankrupt, have no answers to the issues of the day but, desperate to cling on to power, use all their tools of control to resist change.
Within the existing forms political influence is concentrated in the hands of a tiny group of people and institutions — they run the corporate organizations and stock the governing executive, these are the wealthy and powerful — the ruling elite; corporations and their masters dominate this entitled ensemble; huge tyrannical institutions, unaccountable bodies with enormous power. As Noam Chomsky states, corporations are “one of the most tyrannical systems human beings have ever devised”. Control is concentrated at the top from where policy is made and orders are issued, managers pass on instructions and workers are expected to obey, conform, and be thankful to the beneficent company for buying their labor, albeit for a pittance compared to the pay checks of the boardroom. This is little more than wage slavery.
The raison d’être of the corporate world is to maximize market share and generate profits, irrespective of the impact on people or the environment. To do this they need the population to behave in ways consistent with their ideological approach to life, namely consumerism. Their persuasive message of pleasure and competition is spread to a weary populous via the communications industry, which they happen to own: the media, entertainment sector and advertising companies. These bodies color the social atmosphere, are responsible for setting the public agenda, facilitating collective discussion, and, together with education and (organized) religion are the principle outlets for mass conditioning, or what Walter Lippmann in Public Opinion (published 1922) called the ‘manufacture of consent’.
Corporate institutions actively work to curtail democracy and deny the establishment of a just economic system; they have tremendous influence over government policy and consistently obstruct environmental legislation. They operate in secret, have been granted extraordinary rights and access, and, as Chomsky says, have “complicated strategic alliances among alleged competitors” forming what some economists have called “Alliance capitalism— big networks of tyrannical institutions basically running the world,” institutions which “have no right to exist any more than any other tyrannical systems,” and should be dismantled.
Over the last 30 years or so a worldwide protest movement has developed, huge numbers of people have united demanding socio-economic and democratic change, to be listened to by remote arrogant politicians and for a meaningful global response to the environmental crisis. In scale and scope the movement is unprecedented. People of all ages have come together expressing collective frustrations, demanding a new approach to living. The Arab Spring and the Occupy Movement were prominent expressions of the same underlying current for change, and, it could be argued, so were Brexit and the election of Donald Trump, albeit in a distorted, reactionary form.
Despite setbacks, an irresistible current of change is sweeping the world that will not be extinguished. The old forms must give way to the emerging ways of the time, the economic, political, social and in due time, religious forms that have crystallized and are incapable of responding to the needs of the many.
The 2008 financial crisis revealed some of the inherent flaws in the economic model, since when politics has become more polarized and reactionary, wages have been frozen, austerity has been enforced, punishing the poorest in society, and the financial system has been allowed to continue much the same. The lack of genuine change means that a second crash is a real possibility, indeed perhaps that’s what it will take to bring about the lasting systemic change that so many yearn for. As stated in the introductory literature for New Thinking for the British Economy, “the evident failings of our present economic system, and the growing political mobilization for change, suggest that we may be on the cusp of another major shift in economic thinking and policy.” A shift away from oligarchic systems of governance, and an unjust, unsustainable, environmentally abusive economic model, to a sustainable, participatory and just way of living.
The Age of Sharing
The same essential element in harmonious living and justice is absent from both the economic world and the political sphere: the principle of sharing. Placing sharing at the heart of a new economic paradigm would do more than any other single factor to bring about real change. It would completely alter the collective social atmosphere and allow for a range of other positive democratic ideals, such as social justice, tolerance and compassion, to manifest. Sharing of resources (including food, water and land), wealth/income, knowledge, skills, ideas, etc., sharing in the management of the institutions (state and private) that dominate society, and the bodies that one happens to work in or study at, and crucially sharing in the decisions and ideas that shape our lives; i.e., real participation.
In corporate democracies the right to vote and run civil society may exist, there may even be an independent judiciary, the observation of human rights (more or less) and unfettered (albeit monitored) access to information, but without social justice and meaningful participation it is not really democracy. It is an inadequate ideological construct, the nature and structure of which is set by those sitting within gilded offices of power, who limit its scope and control its expression; it is democracy owned by the corporate world entwined with the methodology of the market. As such its exponents are complicit in perpetuating injustice, maintaining concentrations of power, facilitating division and encouraging wage slavery. Participation is at best limited, competition, greed and personal gain over collective well-being are promoted and lived. Material success is held up as the aim of life, selfish tendencies are encouraged, feeding intolerance and division – all of which work to deny true democracy and stifle the good in humanity.
Real Democracy is meaningful participation in all socio-political/economic and business institutions. When this takes place positive aspects of human nature will begin to flourish and the structures that perpetuate the existing injustices will crumble under the weight of the good. Group participation, social responsibility and unity are essential elements in bringing about such a change and are key principles of the time, at the heart of which, and from which all else flows must be sharing, and for a range of reasons: sharing breaks down divisions and engenders trust, kindness grows and humanities inherent goodness can flower. Sharing is an expression and acknowledgement of our common humanity, cooperation takes place when we share, and as people cooperate they build relationships, form groups, exchange ideas.
Without sharing the corrosive patterns of the present will continue, as Chomsky puts it, “if we were to move towards [real] democracy we would say that there should be no maldistribution of power in determining what’s produced what’s distributed what’s invested and so on, rather that’s a problem for the entire community. In fact my own personal view is unless we move in that direction human society probably isn’t going to survive.”
This is a view shared by many; however, if one looks beyond the ugly theatrics of nationalism and fear an alternative vision of the future can be seen. A coalition of change is forming throughout the world and a shift in consciousness in underway. Perhaps unsurprisingly it is young people who are leading the way, they are less conditioned by the old order, have a powerful sense of social justice and freedom and care deeply about the natural environment.
We are at the beginning of the Age of Sharing, but it will not be gifted to us. Like movements of change throughout history it will be brought about by consistent coordinated action, by demanding change, by recognizing that we are all responsible for this world, and if we want a new and just society we have to build it.