Norwegian communalist Eirik Eiglad edited this collection and presents the reader with a fascinating, if brief, biography of Bookchin, a man literally raised in the radical political culture of Depression-era New York City. Early adulthood saw Bookchin involved in various Communist Party organizations, though he soon broke with the Communists, aligning for a time with the Trotskyist movement before moving towards libertarian socialism after World War II. Eventually, after years of activism, writing, and serious study of radical theory, he engaged in the anarchist movement. With the appearance of his seminal 1964 essay "Ecology and Revolutionary Thought" began to clearly articulate an explicitly radical and ecological body of thought.
The collection's initial lengthy essay "What is Social Ecology?" represents an attempt at a concise elaboration of social ecology's basic premise that nearly all of our present ecological problems originate in deep seated social problems. Bookchin traces the roots of social hierarchy and domination in early aboriginal societies, at the same time observing examples of distinctively social and egalitarian human institutions that represent the latent human striving for freedom. In particular, he identifies the "irreducible minimum" - a social custom that held that all members of the community are entitled to the means of life regardless of the amount of work they perform - and "usufruct" - a notion of property that allowed for the use of the means of life, as needed, by one group or individual so long as they were not already being used by another - as examples of customs which persisted, evolved, and even today continue to exist in latent forms.
These twin legacies of hierarchy and freedom, he suggests, have evolved through history and provide crucial insights into today's social climate. It is the institutionalization of capitalist ideology, reinforced by notions of social Darwinism and instrumental rationality - one that reduces human reasoning faculties to a mere "means-ends" tool that neglects any concern for what "ought be" - that represents a logical, yet not inevitable, unfolding of the legacy of hierarchy and domination.
Bookchin calls for the replacement this existing "grow or die" mentality with an ethics of complementarity, rooted in ecological principles and informed by a dialectical philosophical orientation writing that humanity "can draw far-reaching conclusions for the development of an ecological ethics that in turn can provide serious guidelines for the solution of our ecological problems." Through a developmental, historical perspective we may "educe" the means to a synthesis of the nonhuman and human spheres into a "free nature" where humanity acts ethically and creatively within the wider natural world.
The two subsequent essays, "Radical Politics in an Era of Advanced Capitalism" and "The Role of Social Ecology in a Period of Reaction," focus on both social ecology's concept of politics and its relationship to the Enlightenment tradition, respectively. Here Bookchin underscores the importance of reason, ethics, and citizenship to the social ecology project.
"Politics these days has been identified completely with statecraft, the professionalization of power" - a vital recognition that leads to his call for a re-thinking of citizenship in the spirit of the Athenian polis, positing the importance of face-to-face direct democracy and an emphasis on the neighborhood, town, and municipality. Bookchin places this emphasis on citizenship, face-to-face municipal politics under the rubric of "libertarian municipalism" a strategy based on human-scale eco-communities linked through confederal bodies guided by reason and ethics rather than profit and the private accumulation of power. For Bookchin, it will be "the ability and willingness of radicals to (redefine politics)" that "may well determine future movements like the Greens and the very possibility of radicalism to exist as a coherent force for basic social change."
"The Communalist Project" closes the collection and was Bookchin's last major work before his passing in July 2006. Significant for it's far-reaching scope and positioning of social ecology and libertarian municipalism under the "communalist" banner, the piece begins with an impassioned plea:
Whether the twenty-first century will be the most radical of times or the most reactionary or will simply lapse in the gray era of dismal mediocrity - will depend overwhelmingly upon the kind of social movement and program that social radicals create out of the theoretical, organization, and political wealth that has accumulated during the past two centuries of the revolutionary era.
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