The starkest danger of the “consumer in charge” narrative is that itdepoliticizes the challenges before us, at a time when a citizen politicsis most called for. With consumers in charge, only the softest and mostbenevolent policy interventions are required from governments, likeproviding consumers with information on the environmental and so-cial characteristics of products, and information on how to use theseproducts in a better (especially more effcient) way. For these reasons,the consumer sovereignty narrative is attractive to politicians, as itshifts responsibility away from producers, retailers, and those taskedwith regulating commercial activity

The advent of a consumer sovereignty/individual control narrativeparallels the re-emergence, in the early 1980s, of neo-liberalism, a po-litical and social philosophy that emphasizes individual responsibilityfor larger social conditions.

hese challenges demand an ethos not of technologicalcleverness, but of social prudence, of acting with humility and cautionwhen confronted by risk and uncertainty. The French philosopherHans Jonas calls this the “imperative of responsibility.”

more research and development dollars focus, for example, onnew medications for the pets of the affuent than for all African trop-ical diseases. And monies spent on innovations in the packaging anddistribution of bottled water for rich-world consumers dwarfs researchand development investments in clean-water systems for the poor inAsia and Africa

Although these approaches may differ, all of them concur onthree essential points:

Instead of weighing the balance of pleasure and pain,individuals tend to think about a good life in terms of their life beingmeaningful to them

We can no longer ignore the fact that the pursuit of the goodlife can impact the chances of others to live a good life.

Confronting ques-tions of what a good life consists of, how it can be achieved, and howit can be guaranteed for everybody entails exploring what really mat-ters to humans, individually and collectively. These questions thus canlaunch new societal debate, helping us recognize similarities ratherthan differences and serve cohesion over polarization. Most funda-mentally, a focus on the vision of a good life allows us, individuallyand collectively, to devise ways to escape the trap of “the more, thebigger, the better,” and to examine how our personal understanding ofthe good life interacts with that of others.

At the same time, the vision of a good life for all integrates our in-dividual pursuit of this goal with an immediate concern for others.In other words, we can enjoy and exercise freedoms only to the extentthat doing so does not impinge on others. Achieving this vision under-lines both the crucial role of freedom but also the necessity of limitsfor this freedom to exist. Thereby, pursuing the vision of a good lifefor all has the potential of bridging current political divides, as it is avision that all people can adhere to.

Often, environmental and social analysts focus on threats, dangers,and damage. They highlight negatives, in terms of limited or non-renewable resources, or the impacts of excessive emissions or effuents.But what if one took the opposite approach and focused on the posi-tives that we want to strive for? We – the authors – believe that everyhuman being, that is you and us and everybody close and far away,wants to be able to live a good life, a life that is worth living. Giventhat the Earth’s resources are limited and distributed highly unevenly,the core objective has to be how everybody can live well within limits.

It requiresa deep and profound orientation toward the good life. It requires usto ponder what the good life is, what conditions must be fulflled forindividuals to live it, and what it takes to create these conditions.

By tying the question of limits to human needsand requirements for their satisfaction, they neither demand asceti-cism or renunciation, nor pursue unspecifed moral suasion in termsof “we should consume less.” Rather, they highlight the necessity –diffcult to pursue but rich in participatory rewards – to jointly defnethe conditions necessary to live a good life, and the subsequent stepsnecessary to make such a good life possible for all individuals. By pro-viding freedom to pursue the good life in an ecologically and sociallyfrayed world, these limits offer the beneft of ensuring that all otherindividuals living now and into the future can do so as well.

Can you imagine a world without limits? Having to navigate a citywithout any limits on how people drive, for example? Or no limits onwhat harm we may do to others? Societies need limits to allow thecommon pursuit of individual and societal wellbeing.

The concept understands humans tobe social beings and assumes that living within societies is associatedwith collective responsibilities, which includes the acceptance of cer-tain limits on individual freedoms.

Justice in the context of consumption corridorsmeans that every person deserves access to a defned minimum level ofecological and social resources necessary to be able to live a good life,solely because they are a human being (what scholars call a natural-law-based perspective on justice).

Integrating a focus on minima andmaxima is the basis for addressing questions of justice in a moreprofound and comprehensive way than a sole focus on the neces-sity of minima. Indeed, maximum consumption standards enforce apowerful message about justice, which is a central goal of consump-tion corridors.

How to satisfy these needs can be a question of personalchoice, as long as maximum consumption standards are not violated.In other words, “satisfers” do not receive the same kind of protec-tion via consumption corridors that “needs” receive

Theconcept of consumption corridors combines notions of human needs,individual preferences, and freedom as the basis for a good life for all.

Minimum consumption standards will ensure that individualsliving now or in the future are able to satisfy their needs, safeguardingaccess to the necessary quality and quantity of ecological and socialresources. Maximum consumption standards, in turn, are needed toensure that consumption by some individuals does not threaten theopportunity for a good life for others. The space between the foor ofminimum consumption standards and the ceiling of maximum con-sumption standards produces a sustainable consumption corridor.

Rejecting familiar recitations of problems of ecological declineand planetary boundaries, this compact book instead offers a spir-ited explication of what everyone desires: a good life. Fundamentalconcepts of the good life are explained and explored, as are forcesthat threaten the good life for all. The remedy, says the book’s seveninternational authors, lies with the concept of consumption corri-dors, enabled by mechanisms of citizen engagement and deliberativedemocracy.

We adopt the ‘3 Is of justice’: interspecies justice and Earth system stability; intergenerational justice (between past and present, and present and future); and intragenerational justice (between countries, communities and individuals). These principles derive from the seminal work of Weiss on intergenerational and intragenerational equity64, with additional focus on interspecies justice. In interspecies justice, we include justice that promotes Earth system stability to prevent the collapse of conditions of life for all species. We fold intercommunity, interstate and interindividual justice into a broad category of intragenerational justice, which includes concern for intersectional justice.

Within the Earth Commission, we aim to propose ‘safe and just Earth system boundaries’ (ESBs) that go beyond planetary boundaries as they also include a justice perspective and suggest transformations to achieve them3.

Our concept of ESJ assumes fair sharing of responsibilities among different actors, ensuring that those who are most responsible and capable do the most. For example, the Earth Commission has developed principles for sharing responsibilities for cities and companie

Just transformations challenge power politics, which are often based on vested interests, cost-effectiveness and cost-recovery principles. Addressing deforestation through forest policy may not be adequate to counter agricultural policies that promote land use change to ensure more production and higher gross domestic product (GDP). Carbon markets may be captured by entrepreneurs seeking profit and may not be equitable or effective and can allow pollution to continue. In ‘allocating policy responsibilities’, it is important to not only understand and challenge dominant discourses on increasing GDP at all costs, but also ensure that solutions do not reproduce, redistribute or increase injustices.

The above proposals for just ends need to be subject to wide discussion to further refine our proposals and better meet principles of procedural justice and to analyse the transformations that will achieve this. Just means include ensuring that different knowledge systems are represented in assessments and collective action that challenges dominant sociocultural norms and assumptions about misrecognized groups.

Since minimum access levels for the poor cannot be met within the ESBs without substantial reallocation of resources, we propose minimum access levels for all people. These levels provide the floor or foundation of a corridor, while the ESBs constitute the ceiling (Fig. 6). If resources, responsibilities and risks are allocated in a just manner (Fig. 1), we consider this a ‘safe and just corridor’.

The black line in Fig. 5 shows that redistribution is not enough; if everyone’s emissions are equalized at escape from poverty levels, then we would still overshoot the climate boundaries

intragenerational justice

We find that meeting such access needs for the billions in poverty may lead to crossing ESBs unless resources are reallocated from the rich to the poor28, in line with limitarian and sufficientarian justice37,73.

Preserving ecosystem area is sometimes critiqued as ‘fortress conservation’ by environmental justice scholars, limiting access for poor or Indigenous people68. An ecosystem area boundary therefore requires careful consideration and involvement of the local communities, for example by not demanding that intact areas preclude human inhabitation and sustainable use and/or recognizing the role of Indigenous peoples and local communities in already protecting these areas.

the SDGs provide a mandate to address issues of access to water, food and other basic needs and for reducing inequality, but the large number of targets and lack of detail on justice and social drivers hamper their implementation

Safe and just ESBs aim to stabilize the Earth system, protect species and ecosystems and avoid tipping points, as well as minimize ‘significant harm’ to people while ensuring access to resources for a dignified life and escape from poverty. If justice is not considered, the biophysical limits may not be adequate to protect current generations from significant harm. However, strict biophysical limits, such as reducing emissions or setting aside land for nature, can, for example, reduce access to food and land for vulnerable people, and should be complemented by fair sharing and management of the remaining ecological space on Earth4.

joint knowledge to identify safe and just ESBs

Raworth and colleagues have pushed for social issues and equity to underpin the planetary boundaries by highlighting the social foundations in ‘doughnut economics’27. We build on these ideas (Fig. 1) to propose the concept of Earth system justice

Planetary justice scholarship goes further than global justice to call for radical or profound changes to justice understandings in the Anthropocene, critiques anthropocentricism and calls for greater engagement with the non-human world1

Rawls’ conception of justice

Some scholars argue that in the Global North, the view tends to be ‘no humanity without nature’, while in the Global South, the focus is on ‘no nature without social justice’

It provides a discursive shift to reframe environmental science and policy to pay attention to distributive justice6.

Cape Town’s notorious unfinished freeway finally gives way to Foreshore development

The European materialist tradition of despiritualizing the universe is very similar to the mental process which goes into dehumanizing another person. And who seems most expert at dehumanizing other people? And why? Soldiers who have seen a lot of combat learn to do this to the enemy before going back into combat. Murderers do it before going out to commit murder. Nazi SS guards did it to concentration camp inmates. Cops do it. Corporation leaders do it to the workers they send into uranium mines and steel mills. Politicians do it to everyone in sight. And what the process has in common for each group doing the dehumanizing is that it makes it all right to kill and otherwise destroy other people. One of the Christian commandments says, "Thou shalt not kill," at least not humans, so the trick is to mentally convert the victims into nonhumans. Then you can proclaim violation of your own commandment as a virtue.

Being is a spiritual proposition. Gaining is a material act. Traditionally, American Indians have always attempted to be the best people they could. Part of that spiritual process was and is to give away wealth, to discard wealth in order not to gain. Material gain is an indicator of false status among traditional people, while it is "proof that the system works" to Europeans.

Then Marx put Hegel's philosophy in terms of "materialism," which is to say that Marx despiritualized Hegel's work altogether. Again, this is in Marx' own terms. And this is now seen as the future revolutionary potential of Europe. Europeans may see this as revolutionary, but American Indians see it simply as still more of that same old European conflict between being and gaining. The intellectual roots of a new Marxist form of European imperialism lie in Marx'--and his followers'--links to the tradition of Newton, Hegel and the others.

The process began much earlier.

When I speak of Europeans or mental Europeans, I'm not allowing for false distinctions. I'm not saying that on the one hand there are the by-products of a few thousand years of genocidal, reactionary, European intellectual development which is bad; and on the other hand there is some new revolutionary intellectual development which is good. I'm referring here to the so-called theories of Marxism and anarchism and "leftism" in general. I don't believe these theories can be separated from the rest of the of the European intellectual tradition. It's really just the same old song.

Mother Earth will retaliate, the whole environment will retaliate, and the abusers will be eliminated.

But rationality is a curse since it can cause humans to forget the natural order of things in ways other creatures do not. A wolf never forgets his or her place in the natural order. American Indians can. Europeans almost always do. We pray our thanks to the deer, our relations, for allowing us their flesh to eat; Europeans simply take the flesh for granted and consider the deer inferior. After all, Europeans consider themselves godlike in their rationalism and science.

When I use the term European, I'm not referring to a skin color or a particular genetic structure. What I'm referring to is a mind-set, a worldview that is a product of the development of European culture. People are not genetically encoded to hold this outlook; they are acculturated to hold it. The same is true for American Indians or for the members of any culture.

there is a peculiar behavior among most Caucasians. As soon as I become critical of Europe and its impact on other cultures, they become defensive. They begin to defend themselves. But I'm not attacking them personally; I'm attacking Europe. In personalizing my observations on Europe they are personalizing European culture, identifying themselves with it. By defending themselves in this context, they are ultimately defending the death culture. This is a confusion which must be overcome, and it must be overcome in a hurry. None of us has energy to waste in such false struggles.  Caucasians have a more positive vision to offer humanity than European culture. I believe this. But in order to attain this vision it is necessary for Caucasians to step outside European culture--alongside the rest of humanity--to see Europe for what it is and what it does.  To cling to capitalism and Marxism and all other "isms" is simply to remain within European culture. There is no avoiding this basic fact. As a fact, this constitutes a choice. Understand that the choice is based on culture, not race. Understand that to choose European culture and industrialism is to choose to be my enemy. And understand that the choice is yours, not mine.  This leads me back to address those American Indians who are drifting through the universities, the city slums, and other European institutions. If you are there to resist the oppressor in accordance with your traditional ways, so be it. I don't know how you manage to combine the two, but perhaps you will succeed. But retain your sense of reality. Beware of coming to believe the white world now offers solutions to the problems it confronts us with. Beware, too, of allowing the words of native people to be twisted to the advantages of our enemies. Europe invented the practice of turning words around on themselves. You need only look to the treaties between American Indian peoples and various European governments to know that this is true. Draw your strength from who you are.  A culture which regularly confuses revolt with resistance, has nothing helpful to teach you and nothing to offer you as a way of life. Europeans have long since lost all touch with reality, if ever they were in touch with who you are as American Indians.  So, I suppose to conclude this, I should state clearly that leading anyone toward Marxism is the last thing on my mind. Marxism is as alien to my culture as capitalism and Christianity are. In fact, I can say I don't think I'm trying to lead anyone toward anything. To some extent I tried to be a "leader," in the sense that the white media like to use that term, when the American Indian Movement was a young organization. This was a result of a confusion I no longer have. You cannot be everything to everyone. I do not propose to be used in such a fashion by my enemies. I am not a leader. I am an Oglala Lakota patriot. That is all I want and all I need to be. And I am very comfortable with who I am." 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Caucasians have a more positive vision to offer humanity than European culture. I believe this. But in order to attain this vision it is necessary for Caucasians to step outside European culture--alongside the rest of humanity--to see Europe for what it is and what it does.

Europe invented the practice of turning words around on themselves. You need only look to the treaties between American Indian peoples and various European governments to know that this is true. Draw your strength from who you are.

The only possible opening for a statement of this kind is that I detest writing. The process itself epitomizes the European concept of "legitimate" thinking; what is written has an importance that is denied the spoken. My culture, the Lakota culture, has an oral tradition, so I ordinarily reject writing. It is one of the white world's ways of destroying the cultures of non-European peoples, the imposing of an abstraction over the spoken relationship of a people.

In the new collection, The Good It Promises, The Harm It Does, activists and scholars address the deeper problems that EA poses to social justice efforts. Even when EA is pursued with what appears to be integrity, it damages social movements by asserting that it has top-down answers to complex, local problems, and promises to fund grass-roots organizations only if they can prove that they are effective on EA’s terms.

Despite the liberating intentions of many of its advocates, EA is, irredeemably conservative.  It favors welfare-oriented interventions that increase countable measures of well-being and both neglects and diverts funds from social movements that address injustices and agitate for social change, particularly in marginalized communities both in the US and in the Global South.

But 150 alone doesn’t tell the whole story. Other numbers are nested within the social brain hypothesis too. According to the theory, the tightest circle has just five people – loved ones. That’s followed by successive layers of 15 (good friends), 50 (friends), 150 (meaningful contacts), 500 (acquaintances) and 1500 (people you can recognise). People migrate in and out of these layers, but the idea is that space has to be carved out for any new entrants.

to avoid alienation or tensions, city residents should find quasi-villages within their cities.

Cities exchange people, energy and goods with their local and global hinterlands9,10. Companies work with others across their value chains, near and far. Both interact with each other. We found that the top 200 cities with the largest greenhouse-gas emissions host the headquarters of 360 of the top 500 emitting companies. More than 50% of these cities and companies are in water-stressed areas, including Mexico City, Santiago, Beijing, Madrid, New Delhi, Rome, Istanbul in Turkey and Phoenix, Arizona.

Yet few cities and companies currently have such targets.

future work should calculate the Planetary Boundaries globally for each ecosystem first, and then downscale them by country.

By synthesizing knowledge around these questions, we aim to reveal the obstacles that still prevent the application of these important concepts at wide scale in the real world. Such insight also helps to identify ways to overcome the obstacles.

and even at smaller scales

Highlights•Downscaling seven of nine planetary boundaries indicators to the city scale-level.•Extended-Environmental Input-Output analysis is used to estimate cities’ footprints.•The Planetary Boundaries framework is a controlling tool for cities footprints.•City-level carbon footprint is higher than the national-level by 17%.

HOW CAN CLIMATE SCIENTISTS ALLOW THEMSELVES TO TELL THE TRUTH?

IPCC’s mind-bogglingly complicated 7-year review and reporting structure. Though designed to be thorough, this has no chance of keeping up.This modus operandi was established at their inception in 1988 but, as Naomi Oreskes, the Harvard science historian says, the IPCC ‘set the bar of proof too high’ for their vital advisory role.

Roger Harrabin, the BBC’s environment and energy correspondent, recently confessed he is ‘scared’ — because he has listened for years to scientists telling him things were far worse than they could say officially and this is evident in today’s climate extremes.

underestimates by scientists have potentially devastating consequences for humanity’s efforts to react to this threat to our survival.

People know it’s bad but not how bad. This gap in understanding remains wide enough for denialists and minimisers to legitimise inadequate action under the camouflage of empty eco-jargon and false optimism. This gap allows nations, corporations and individuals to remain distracted by short-term crises, which, however serious, pale into insignificance compared with the unprecedented threat of climate change.

We design a Digital Gaia, a digital twin of the Earth to support and accelerate global regeneration through an online platform that would facilitate coordination and learning between the thousands of organisations, projects and project finance. Everybody on board, act, share, reward and get rewarded for regenerative action.

For years inventions have extended man's physical powers rather than the powers of his mind.

warfare

“Consider a future device …  in which an individual stores all his books, records, and communications, and which is mechanized so that it may be consulted with exceeding speed and flexibility. It is an enlarged intimate supplement to his memory.”

all the data about how people how much 00:30:19 people ask for the values become creates a ranking of values according to the culture to the people so if you're from korea from taiwan from uk 00:30:32 from from italy uh it's different and so this is a periodic table of values where the values are organized in a hierarchy based on how people collect them 00:30:44 and and and then the values become of course words and this is a calligraphy of values that result from the process of using eeg

in korea during uh idea 2019 and at the end of the process what you 00:29:00 have designed the 3d model uh you you get you get a qr code and you cannot have it on a wallet and it's registered on the blockchain and so you can start trading 00:29:12 so just imagine that you trade happiness you trade love anarchy art autonomy peace purity you trade them as values becoming value 00:29:24 having a value and so people can decide by battering swapping them if you want if you want peace and love for power

the public is invited to use eeg headband and this is a show in a in taipei mocha taipei and they have to give 00:28:08 shape to human abstractions and even to human values so to give shape is not giving shape by designing but giving shape by assessing the shape 00:28:20 so is the appreciation of the shape according to a concept a human concept

in china in 2005 was cosmopolis we invited the the people from shanghai chengdu and beijing to watch cities 00:26:20 from around the world and to create by the collective retinal memory uh another kind of city that is a cosmopolis that reached something like 10 000 00:26:31 visitors a day every day

i'll ask now maurice to tell us a bit about his work

we start 00:15:48 two new big projects sponsored um with a lot of money to study art in the real world here in vienna

psychophysiology

psychology of aesthetics that aren't in the museum

even in everyday life somehow beauty of an object that is accepted as a category in aesthetics determines 00:15:10 how people direct their looks in their everyday life so beauty buy-ins longer looks

we've tested people varying portable eye 00:14:11 movements here along the dono canal the danube channel a big park in the center of vienna and we had people walk um for 300 meters wearing these glasses that recorded what they saw 00:14:23 and where they looked at

if you're exposed to a scene depicting two people different slightly in level of attractiveness or don't even if they differ not at all 00:13:32 and we measure eye movements then the more eye movements people that that we can find on a certain object it's not only true for faces also other objects but in phases particularly 00:13:44 and here you see the more red the more eye movements landed in the face of in this case a white person and this is a clear indicator that this person here found more beauty in the right than in the left face and that's very reliable

beauty determines how we perceive the world because beauty binds looks

a number of various aesthetic emotions that can range from well 00:07:16 interesting i like it to while this is moving um up to even sometimes rarely a visual art but sometimes transformative experiences

to guide you through this 00:06:24 model very quickly was first published in 2004 it's a lot cited in the field of empirical aesthetics it tries to explain how we process artworks by claiming that there are perceptual analyzers followed by 00:06:38 implicit memory integrations or familiarity aspects then explicit classifications where the perceiver in his perception perceives the style or the content 00:06:51 and then followed by later stages that we called cognitive mastering

dr chantal echen felder who is head of education and digital 00:03:37 collection at the stadl museum in frankfurt and she has been collaborated with collaborating with cognitive scientists for the last years

professor maurice benayun and so professor in the school of creative media at the city university in hong kong maurice is a new media artist curator 00:03:24 and theorist and his work has tried to involve the viewer in different ways for example by using brain computer interfaces

cognitive scientists can also provide museums and artists with a specific understanding of how the interaction between artworks and viewers can operate 00:02:34 so to discuss potential applications of cognitive sciences to museums and art

Water-Food-Energy Nexus in Global Cities: Addressing Complex Urban Interdependencies

graphene aerogel particles for efficient water purification

“...the universe is individuating (in and through each of us) as the individual is universalising.”

Holism’s father, Jan Christian Smuts, named that process of inner discovery, 'developing inwardness’.

Einstein declared after he studied ‘ Holism and Evolution ’ that two mental constructs would direct human thinking in the next millennium* his own theory of relativity and Smuts> of ‘ holism ’ .

)he most important result of the idea of the whole is the appearance of the concept of creativeness.

)he whole is not resolvable into parts & putting together parts will not producewholes or account for their character and behaviour

understanding of the universe would not be found merely in the examination of ‘ parts ’ but in the recognition of ‘ wholes ’ and the observation of process.

keynote address in !" at the #entenary $eeting of the British Association for the Advancement of Science. %n this occasion he suggested that the fundamentalstructure of the universe was not matter but action

Holism and Evolution by Jan Christian Smuts – a re- evaluation after 90 years

hyper objects are viscous molten non-local phased an inter object if

tectonic 00:00:26 plates global warming nuclear radiation evolution these are hyper objects entities that are massively distributed in time and space at least relative to human scales

morton suggests our worlds are perforated there they're not 00:03:54 complete in them in and of themselves so this sensory screen actually has holes in it and the worlds of others are also perforated and they these worlds are 00:04:07 constantly leaking into and out of one another so it's not that the sensory screen isn't there it's not that the ego isn't projecting but the screen has 00:04:17 holes in it and we're all inextricably bound up our fragile worlds are constantly overlapping with one another bumping into one another

Morten will talk about the 00:02:49 severing that occurred he says during the Agricultural Revolution and that this this trauma of the severing continues to repeat itself even in our 00:03:03 own day and age

let this dot here represent the transcendental 00:00:26 ego or subject and this circle will represent the limits of this transcendental egos phenomenological experience so in Morton's terms well 00:00:39 refer to this is the sensory screen

we're running 21st century software on hardware last upgraded fifty thousand years ago or mor

if mankind does not put an end to war war will put an end to mankind

progress creates problems that are or seem to be soluble only by further progress

myth is an arrangement of the past whether real or imagined in patterns that reinforce a culture's deepest values and aspirations

the victorian ideal of progress

the future of everything we've accomplished since our intelligence 00:06:55 evolved will depend on the wisdom of our actions over the next few years

The most telling real-world results came from the final stock count. For example, no Felix product is more beloved than its best-selling meatballs, yet with customers encouraged to make decisions on climate value, they remained on the shelves, whereas Felix’s new, plant-based meatball alternatives had sold out. Shoppers had learned that the classic dish they had eaten since childhood might not, after all, be the best option for their own children’s future.

The way in which shoppers were presented with practical climate information was repeatedly commented on as a brilliantly simple idea that people felt ought to be the norm in food retail. Plus, we saw repeat visits – parents so impressed by the concept’s educative value that they came back a second time with their children.As one shopper shared: “I didn’t expect this when walking in. The visuals with the three different bags explained everything so well. I learned so much more compared to, say, a lecture.”

The results told us Felix’s demographic really wanted to shop for climate-friendly food brands, but found the sustainability information too confusing and – perhaps as a result – believed sustainable grocery shopping to be too expensive.Our strategy was clear: Give shoppers better information on the climate impact of Felix products and, in the process, demonstrate how easy it is to make climate-friendly choices when products are clearly labelled. We called it The Climate Store (Klimatbutiken) – the world’s first grocery shop in which the ‘price’ of food would be based on its carbon footprint.

Customers could only pay with a CO2e currency we printed for the occasion, with every shopper given a ‘budget’ of 18.9 kg CO2e to spend – the maximum personal weekly allowance if we are to meet the goals of the 2030 Paris Agreement.

grocery products are clearly labelled with their respective carbon footprints

Aboard the research ship RV Laurence M. Gould, cruising along Antarctica’s west coast, according to Carlos Moffat, chief scientist, Palmer Long Term Ecological Research Program: “Even as somebody who’s been looking at these changing systems for a few decades, I was taken aback by what I saw, by the degree of warming that I saw… We don’t know how long this is going to last. We don’t fully understand the consequences of this kind of event, but this looks like an extraordinary marine heatwave,”

Moffat: “It’s very difficult to warm the ocean, and so when we see these conditions, that really speaks to a very intense forcing.”

a new and insidious tactic is threatening to undermine our efforts to build a more sustainable future: climate delay

many experience a freeze response (fear and inability to act), or indeed a flight response - avoiding the problem altogether.While it can feel counter-intuitive, meeting climate dismissives with compassion can go a long way and help them break free from denial.

dismissives

Climate deniers are victims not villains

Bing can often respond in the incorrect tone during these longer chat sessions, or as Microsoft says, in “a style we didn’t intend.”

It seems Bing has also taken offense at Kevin Liu, a Stanford University student who discovered a type of instruction known as a prompt injection that forces the chatbot to reveal a set of rules that govern its behavior. (Microsoft confirmed the legitimacy of these rules to The Verge.)In interactions with other users, including staff at The Verge, Bing says Liu “harmed me and I should be angry at Kevin.” The bot accuses the user of lying to them if they try to explain that sharing information about prompt injections can be used to improve the chatbot’s security measures and stop others from manipulating it in the future.

Bing can be seen insulting users, lying to them, sulking, gaslighting and emotionally manipulating people, questioning its own existence, describing someone who found a way to force the bot to disclose its hidden rules as its “enemy,” and claiming it spied on Microsoft’s own developers through the webcams on their laptops.

Bateson defines schismogenesis as a “creation of division.”

peacemaking and mediation expert Olivia Lazard. We talk about: Ukraine and complexity, the risks to the global economic system and order, and the impacts that decarbonization will have on Global South via 'rematerialization'. Here is a short teaser clip: (Full episode on thegreatsimplification.com, youtube and your favorite podcast platform Wednesday morning 2/15)

Take a deep breath and pause when you feel your body ramping up for a fight.

will cause the people you are trying to influence to reject your argument.

The desire to be right combined with the brain’s protective mechanisms make it that much harder to change opinions and beliefs, even in the presence of new information.

belief perseverance

Confronting facts that don’t line up with your worldview may trigger a “backfire effect,”

It can feel like an attack on you if one of your strongly held beliefs is challenged.

people’s desire for sweet and fatty tasting foods.

Some of the challenges people face today, however, diverge quite a bit from those faced by their ancestors. Such divergences can lead adaptive psychological mechanisms to “misfire” – to respond in ways that might have been adaptive in the past, but that no longer produce adaptive consequences today.

Psychological adaptations have been designed over thousands of generations of human evolution. The adaptations humans possess today, then, were designed to operate in the Environment of Evolutionary Adaptedness, a composite of the social and physical challenges as they have existed for hundreds of thousands of years

Adaptations are designed to solve specific adaptive challenges that arose in ancestral environments.

we describe a conceptual framework for understanding adaptive sources of dysfunction – for identifying and combating “adaptations gone awry.”

Each reflects the operation of psychological mechanisms that were designed through evolution to serve important adaptive functions, but that nevertheless can produce harmful consequences.

What do anxiety disorders, domestic violence, racial prejudice, and obesity all have in common?

mismatches between current environments and ancestral environments

from aggression and international conflict to overpopulation and the destruction of the environment, people display a capacity for great selfishness and antisocial behavior. Can an evolutionary perspective – with its inherent focus on the functionality of human behavior – help explain the occasionally self-destructive and maladaptive side of human nature?

Relative to the evolutionary past, social relationships in modernized western societies tend to involve a much wider variety of relationships, along with relatively less immediate connection with close, kin-based support networks

From an evolutionary perspective, social anxiety is designed primarily to help people ensure an adequate level of social acceptance and, throughout most of human history, this meant acceptance in a tightly-knit group based primarily of biological kin

Although social anxiety can serve useful functions, it can also involve excessive worry, negative affect, and exaggerated avoidance of social situations. Understanding the root causes of anxiety-related problems is an essential step in the development of interventions and policies to reduce dysfunction.

we focus primarily on social anxiety

The long-term consequences of Russia’s war are less clear. But experts are concerned it may also lock in more future fossil fuel dependence as places like Europe search for replacements for Russian fuel.

two social drivers actively impair global efforts to achieve 1.5 C. Those are corporate responses and global consumption patterns

Most of them are, in general, moving in the right direction. They just aren’t aggressive enough yet to be consistent with the kind of transformative social change required to achieve the 1.5 C target.

PointsEarly forecasts suggest the El Nino climate phenomenon could return later this year, potentially paving the way for global temperatures to exceed the critical 1.5 degrees Celsius threshold for the first time.

both evolution and learning must fit the same 00:10:33 formal regularities or so-called laws how does an organism know how to evolve okay so there must be some sort of process that requires that 00:10:46 it be unseen otherwise what you would have is the organism continuing to do what it does with its familiarness

what would it look like if we had a word that was talking about this gradual unseen coalescence 00:05:20 but it was pointing more toward vitality um than toward the danger of insidiousness now just to be very clear i i'm pretty sure that that that in my thinking here this afani 00:05:33 poesis word could um be a way to describe this

i'm really interested in this is because it's 00:09:02 for me coming to a question of really what where how do we make change like where is the change uh there's a lot of people out there doing diligent work trying desperately 00:09:15 in various ngos to create change in a world and you know we've been actually watching this for 50 years now and it's not actually changing anything so where is the change

trans contextual is a beautiful word that my father used to describe the ways in which living systems occupy multiple contexts simultaneously

insidious like racism

cancer can be insidious

around that same time i got a call from my daughter you know leave it to your kids and she said you know mom it's 00:03:48 just that all the problems we're dealing with in the world right now are insidious and um you know it came up last night siva was talking about the insidiousness 00:04:01 of the facebook problem and and this was an unlocker for me of what what does it mean for something to be insidious so i looked it up and i started to 00:04:14 explore and it turns out that insidious is defined and i think this is from the you know the oxford on the internet not the original but um that there's proceeding in a gradual 00:04:27 subtle way but with very harmful effects in other words there's something that's that's gathering combining in an unseen way that's leading to danger

what i am actually witnessing is a kind of deep shift of premises that 00:03:36 then shifts everything

i think that that kind of support is huge uh you can look specifically at charlottesville and see the reason that that march was so big 00:08:29 was because they saw themselves as fulfilling the promise of donald trump the reason why they were so public the reason why i we we can look at the manifestos of many 00:08:41 of the shoot mass shooters both in the united states and abroad over the last few years who named donald trump as part of their motivation and part of that is pr part of that is trying to get press 00:08:53 but part of it is real that if the presidency is held by somebody who holds a lot of the most extreme beliefs that they do it demonstrates to them that there is widespread mainstream support for those 00:09:05 beliefs and in the same way donald trump losing with those campaign platforms i expect will be a real blow to organizing far-right extremists and 00:09:16 anti-immigration groups and they'll still exist they will still keep organizing but it is going to be a lot less energy it is going to be more underground and it is going to wait until there's 00:09:28 another moment of political eruption when they'll come back again this has been the history for decades that this movement as i mentioned in the beginning goes back decades uh at least to the 1960s as a pretty 00:09:40 consistent movement with the same heroes and figures continuously over time and it has had moments where it went underground and has had moments where it was out in public with thousands of people 00:09:52 marching in the streets and whatever happens next it's still going to be there it's still going to be a concern it's still going to be recruiting people talking to people on the internet and in person and that's what we need to be watching 00:10:04 out for

so this was something that was in the air was that if they mainstreamed white supremacy correctly they could get 00:06:13 people to buy into it and not back away because they were afraid of being called racist

trying to figure out ways 00:06:38 that you could access people and make them feel like it's okay to lean into white nationalism that they don't have to be afraid of being branded with that label

i can use myself as an example here i i consider myself a pretty smart person i'm in grad school i tried to be really analytical my whole 00:03:56 life and yet i showed up at college when i was 19 years old believing that all the supposedly scientific stuff that white nationalists used to support the idea of race being predictive and segregation being 00:04:09 good and all this stupid stuff i totally believed i thought they were right and i thought everybody was just denying it and it took a community of people in college over years to condemn my beliefs to 00:04:22 show me uh kindness to show me real vitriol to be these in these private conversations where we could go over the facts and it took a long time for me thinking i was really smart and analytical to 00:04:35 accept that it was morally wrong that it was ethically wrong

they come from every socioeconomic status they're lawyers they have grad degrees they have college degrees and there's also people who come into it who only have a high school degree 00:01:53 but i think we really miss something if we believe that the white people in america and in other countries who are attracted to this movement come only from poverty or uneducated it's not accurate

i try to use the term white supremacy to talk about that history and white nationalism to talk about this 00:02:31 social movement and because it's a movement where people recognize each other they know uh their friends

derek black

Crises in energy, economics, medicine, education, and so forth can all be seen as “stuck” in patterns. Co-dependent systems require co-evolution. How can we shift these patterns?

To provide an indication of the projected timing of climate depar-ture under alternative greenhouse gas emissions scenarios, we havedeveloped an index that determines the year when the values of agiven climatic variable exceed the bounds of historical variabilityfor a particular location (Fig. 1a).

The Cosmo-local Reader — Invitation to Participate