Published 2008-10-04 by John McMurtry
Science for Peace and University of Toronto Students Union Conference
Climate Catastrophe and Social Justice: Analysis and Action
October 4, Earth Sciences Building, University of Toronto
The destabilization of the world’s climate and hydrological cycles is a catastrophic effect of a more general disorder to which it is not connected — the failed global market experiment and its regulating money-value system which brings degradation and despoliation of human life and life support systems at virtually every level of life organization.
The following article was part of a Science for Peace Forum and Teach-In, about How Should Canada Respond to Terrorism and War on Sunday December 9, 2001. A speech was made there by Professor of Philosophy, John McMurtry. It looks at a wider and deeper issue of totalitarianism that is creeping in, or, as McMurtry suggests, continuing in more earnest.
Philosophical reflections by John McMurtry and Martha Nussbaum are presented in this article qua projections of the capabilities approach to life that has been developing in the humanities and social sciences over the past twenty-five years. In particular, it is shown how both McMurtry and Nussbaum reveal that human life is under attack not solely because of the eco-biological collapse denounced by the world’s scientific community at its highest levels, but also in many of those socially evolved civil commons that contribute to the flourishing of life’s capabilities and, in essence, make life worth living. What is more, a common causal root is found behind this ongoing two-pronged assault upon life capabilities, that is to say, the defining search for ever-increasing profits of the global free-market economy.
The world is experiencing a twofold crisis. On the one hand, the global, virtualised economy is collapsing and, in its fall, it is bringing down significant sections of the real economy. On the other hand, the environmental collapse of the planet is also marching on, and there is no clear sign that this may stop soon, for the most commonly discussed paths for economic recovery seem to rely upon further spoliation of the Earth’s life support systems. In this book chapter, the reader is to encounter an account of this twofold crisis in light of the deeper axiological grounds that are causing it. To this end, the present author refers extensively to the theory of value developed by Canadian scholar John McMurtry, according to whom: “[F]inancial crises always follow from money-value delinked from real value, which has many names but no understanding of the principle at its deepest levels.”
0.0 Capitalism and freedom is not only the title of a 1962 book by Milton Friedman playing a pivotal role in asserting worldwide the neoliberal paradigm, but also the slogan that leading statesmen, politicians and opinion-makers have been heralding in recent years, in order to justify, amongst other things, the slashing of welfare states and the invasion of foreign countries…
The free-energy principle states that all systems that minimize their free energy resist a tendency to physical disintegration. Originally proposed to account for perception, learning, and action, the free-energy principle has been applied to the evolution, development, morphology, anatomy and function of the brain, and has been called a postulate, an unfalsifiable principle, a natural law, and an imperative. While it might afford a theoretical foundation for understanding the relationship between environment, life, and mind, its epistemic status is unclear. Also unclear is how the free-energy principle relates to prominent theoretical approaches to life science phenomena, such as organicism and mechanism. This paper clarifies both issues, and identifies limits and prospects for the free-energy principle as a first principle in the life sciences.
Keywords Adaptation · Free energy · Life · Mechanism · Organicism
It is not “the rising tide of human numbers” simpliciter that loots, pollutes and destroys the life carrying capacities of the planet. It is what all over-populationists conveniently ignore:
(1) the much still exponentially self-multiplying tides of private money demand on the earth’s resources that drives every degenerate trend in the planet’s life carrying capacities, and
(2) its ultimate driver of limitlessly self-maximizing private profit to the top which now puts more demand on the earth’s resources by a few plutocrats than by 90% of the population .
Samadhi, (Sanskrit: “total self-collectedness”) in Indian religion, and particularly in Hinduismand Buddhism, the highest state of mental concentration that a person can achieve while still bound to the body and which unites him with the highest reality. Samadhi is a state of profound and utterly absorptive contemplation of the Absolute that is undisturbed by desire, anger, or any other ego-generated thought or emotion. It is a state of joyful calm, or even of rapture and beatitude, in which one maintains one’s full mental alertness and acuity. Samadhiis regarded in Hinduism and Buddhism as the climax of all spiritual and intellectual activity. The power to attain samadhi is a precondition of attaining release from the cycle of death and rebirth (samsara). Hence, the death of a person having this power is also considered a samadhi. By a further extension, the site where a person believed to be so empowered was cremated is in modern times also referred to as a samadhi; thus, the site of Mohandas K. Gandhi’s cremation in Delhi is officially named Gandhi’s Samadhi.
This chapter attempts to illuminate the dynamic stability of the organism and the robustness of its developmental pathway by considering the biology of cancer. Healthy development and stable functioning of a multicellular organism require an exquisitely regulated balance between processes of cell division, differentiation, and death (apoptosis). Cancer involves a disruption of this balance, which results in unregulated cell proliferation. The thesis defended in this chapter is that the coupling between proliferation and differentiation, whether normal or pathological (as in cancer), is best understood within a process-ontological framework. This framework emphasizes the interactions and mutual stabilizations between processes at different levels and this, in turn, explains the difficulty in allocating the neoplastic process to any particular level (genetic, epigenetic, cellular, or histological). Understanding these interactions is likely to be a precondition of a proper understanding of how these mutual regulations are disrupted in the processes we call cancerous.