If you belong to the middle-class or above in any of the so-called Golden Billion countries (the USA, Canada, Australia, the UK, most EU countries, Japan, Israel and South Korea) or are becoming financially affluent in any other part of the world, please remember that the car, the exotic trip to far-flung destinations, the meat in your diet is possible because globalisation (the neoliberal stage of capitalism) unscrupulously turns the waters going happily downstream in a river, the mountain that symbiotically hosts myriad lifeforms, the atmosphere through which birds migrate to secure foodstuffs and breeding ground, into 'natural capital' out of which exchange value (fantasy money) is made and appropriated by the multinational that provides you with your salary. However, don't lose hart: there is much you can do about this situation crisscrossed with inequalities as it is. First and foremost, strive to earn your salary by ethical means. Perhaps you can set up your own social, Earth regenerative enterprise. Second, bear in mind that even ethical money is unethical in so far as the international monetary system unfairly makes an Indian pay 98 Rupees for 1 single British Pound. Against this backdrop, attempt to make the imbalance even by giving generously to charity. Some suggestions for you: 1. Your national delegation of Greenpeace to raise ecological awareness and make governments and corporations accountable for their ecocidal records.
2. Regeneration International to accelerate the transition to regenerative organic food.
3. Ecosystem Restoration Camps to reverse ecological degradation and mitigate climate change.
4. Your national delegation of Save the Children to give children in impoverished areas of the world following globalisation the same chances as to those in monetarily affluent ones.
5. Your national delegation of UNHCR (The United Nations High Commissioner for Refugees) to aid and protect refugees, forcibly displaced communities, and stateless people.
6. Your regional section of the Red Cross for a number of highly necessary humanitarian services.
7. Your bioregional delegation of Eco Pax Mundi Agora to support a systematic worldwide shift to life-affirming Earth regenerative living.
The paragraphs above describe, in a succinct manner, the way whereby the global chrematistic system operates. Let us remind the reader that we prefer to use the term 'chrematistics' to 'economics' to define the global market since the former, unlike the latter, is not concerned with the careful provision of the household but with an unbridled urge to generate abundant profit at the expense of embodiments from both the human and more-than-human realms.
Many of us who are denizens of the Golden Billion countries, 20% of the world population, often fail to make the links between our luxurious lifestyle and the different degrees of poverty experienced by 80% of the world population. The following passage from The Kingdom of God is Within You by Leo Tolstoy is highly perceptive when it comes to unravelling the links between chrematistic affluence in a minority of countries and the depravation prevalent in the rest:
"People who own great estates or fortunes, or who receive great revenues drawn from the class who are in want of necessities, the working class, as well as all those who like merchants, doctors, artists, clerks, learned professors, coachmen, cooks, writers, valets, and barristers, make their living about these rich people, like to believe that the privileges they enjoy are not the result of force, but of absolutely free and just interchange of services, and their advantages, far from being gained by such punishments and murders as took place in Orel and several parts of Russia this year, and are always taking place all over Europe and America, have no kind of connection with these acts of violence. They like to believe their privileges exist apart and are the result of free contract among people, and violent cruelties perpetrated on the people also exist apart and are the result of some general judicial, political, or economic laws."
We learn from this passage that, from a social, justice perspective, chrematistically affluent countries strip the rest of the world of common so-called 'resources.' It must be however stressed again and again that from the worldv¡ew upheld by Eco Pax Mundi Agora, neither does a social justice perspective suffice nor is the downgrading of more-than-human embodiments acceptable. Rather, the organisation seeks egalitarianism amongst embodiments from the human and the more-than-human worlds, and is therefore intent upon re-embodying human tread into ecocyles. Similarly, Eco Pax Mundi Agora treats all more-than-human embodiments in their unique singularity.
A social justice approach to this lengthy quotation leads us to conclude that someone's accrued wealth signifies that someone at the other end of the wealth-poverty continuum is being stripped of basic resources. To be sure, from a social justice approach -which is however unsatisfactory in light of Eco Pax Mundi Agora's values as it shall be exposed below- more-than-human embodiments -conveniently called 'natural resources'- belong equally to all human embodiments from the past, present and the future. In this context, the vocal calls to enforce ecological debts to be paid by colonising powers as a way to right the wrongs to colonised areas over the last five centuries bespeak a profound sense of social and environmental justice. Similarly, the green field has theorised about 'intergenerational justice' with a view to defending the entitlements to "natural resources" and carbon sinks of future generations.
However, the planetary ethics upheld by Eco Pax Mundi Agora considers the concept of social justice insufficient in so far as this approach is anthropomorphic and therefore subordinates the more-than-human world to human needs and whims alike.
As exposed in the section by the name of 'The EPMA Cultures of Embodiments' and 'Eco Pax Mundi Agora Kultur', in Eco Pax Mundi Agora all embodiments enjoy the same worth. This means that no embodiments are owned by any other embodiment. To put it reversely, no embodiment is subsumed to the caprices of any other embodiment. In concrete terms, this means that human embodiments are entitled neither to subjugate nor to downgrade the embodiments of the more-than-human world to the utilitarian status of, variously, 'environment,' 'natural resources,' the most denigrating banner being 'natural capital.'
Planetary justice consists in turning cultural activity, on the part of all embodiments, into Eco Pax Mundi Kultur. This means that only renewable loci standi or places of secure stay -including organic seeds, autochthonous species and the atmosphere- may be used in human and more-than-human activity so that the reproduction of the former is not jeopardised and ecocycles are not interrupted.
Making a true planet of difference is thus, from an EPMA Planetary Ethics Perspective, respecting to the largest possible extent the more-than-human world and therefore stop downgrading all this realm teeming with life to a homogenous whole called, as reported above, variously, 'environment,' 'natural resources,' and 'natural capital.'
We must donate generously to those NGOs and organisations on the whole that stand for social and environmental justice but also to those that champion post-ecocidal values!