By Javier S. Castro - Notes Towards an International Libertarian Socialism, March 31, 2013
Disclaimer: The views expressed here are not the official position of the IWW (or even the IWW’s EUC) and do not necessarily represent the views of anyone but the author’s.
This is a video of my interview with Noam Chomsky that took place at his office at MIT on Friday, 28 March 2014. We discussed the place of anarchism and anarcho-syndicalism vis-à-vis the profound and ever-worsening environmental and climatic crises today. Specifically, we conversed about Immanuel Kant, the Enlightenment, participatory economics (Parecon), indigenous struggle, the commons, direct action, really existing capitalist democracy (RECD), vegetarianism and veganism, conservatism, democracy, and reform vs. revolution.
Transcript courtesy of truthout.org - used by permission
There can be little doubt about the centrality and severity of the environmental crisis in the present day. Driven by the mindless "grow-or-die" imperative of capitalism, humanity's destruction of the biosphere has reached and even surpassed various critical thresholds, whether in terms of carbon emissions, biodiversity loss, ocean acidification, freshwater depletion, or chemical pollution. Extreme weather events can be seen pummeling the globe, from the Philippines - devastated by Typhoon Haiyan in November of last year - to California, which is presently suffering from the worst drought in centuries. As Nafeez Ahmed has shown, a recently published study funded in part by NASA warns of impending civilizational collapse without radical changes to address social inequality and overconsumption. Truthout's own Dahr Jamail has written a number of critical pieces lately that have documented the profundity of the current trajectory toward anthropogenic climate disruption (ACD) and global ecocide: In a telling metaphor, he likens the increasingly mad weather patterns brought about by ACD to an electrocardiogram of a "heart in defibrillation."
Rather than conclude that such distressing trends follow intrinsically from an "aggressive" and "sociopathic" human nature, reasonable observers should likely associate the outgrowth of these tendencies with the dominance of the capitalist system, for, as Oxfam noted in a January 2014 report, the richest 85 individuals in the world possess as much wealth as a whole half of humanity - the 3.5 billion poorest people - while just 90 corporations have been responsible for a full two-thirds of the carbon emissions generated since the onset of industrialism. As these staggering statistics show, then, the ecological and climatic crises correspond to the extreme concentration of power and wealth produced by capitalism and upheld by the world's governments. As a counter-move to these realities, the political philosophy of anarchism - which opposes the rule of both state and capital - may hold a great deal of promise for ameliorating and perhaps even overturning these trends toward destruction. Apropos, I had the great good fortune recently to interview Professor Noam Chomsky, renowned anarcho-syndicalist, to discuss the question of ecological crisis and anarchism as a remedy. Following is a transcript of our conversation.
JAVIER SETHNESS FOR TRUTHOUT: Professor Chomsky, thank you so kindly for taking the time today to converse with me about ecology and anarchism. It is a true honor to have this opportunity to speak with you. Before we pass to these subjects, though, I would like to ask you initially about ethics and solidarity. Would you say that Immanuel Kant's notion of treating humanity as an end in itself has influenced anarchist and anti-authoritarian thought in any way? The concept of natural law arguably has a "natural" affinity with anarchism.
NOAM CHOMSKY: Indirectly, but I think it's actually more general. My own view is that anarchism flows quite naturally out of major concerns and commitments of the Enlightenment, which found an expression in classical liberalism, and classical liberalism essentially was destroyed by the rise of capitalism - it's inconsistent with it. But anarchism, I think, is the inheritor of the ideals that were developed in one or another form during the Enlightenment - Kant's expression is one example - exemplified in a particular way in classical liberal doctrine, wrecked on the shoals of capitalism, and picked up by the libertarian left movements, which are the natural inheritors of them. So in that sense, yes, but it's broader.
You have described humanity as being imperiled by the destructive trends on hand in capitalist society - or what you have termed "really existing capitalist democracies" (RECD). Particularly of late, you have emphasized the brutally anti-ecological trends being implemented by the dominant powers of settler-colonial societies, as reflected in the tar sands of Canada, Australia's massive exploitation and export of coal resources, and, of course, the immense energy profligacy of this country. You certainly have a point, and I share your concerns, as I detail in Imperiled Life: Revolution against Climate Catastrophe, a book that frames the climate crisis as the outgrowth of capitalism and the domination of nature generally understood. Please explain how you see RECD as profoundly at odds with ecological balance.
RECD - not accidentally, pronounced "wrecked" - is really existing capitalist democracy, really a kind of state capitalism, with a powerful state component in the economy, but with some reliance on market forces. The market forces that exist are shaped and distorted in the interests of the powerful - by state power, which is heavily under the control of concentrations of private power - so there's close interaction. Well, if you take a look at markets, they are a recipe for suicide. Period. In market systems, you don't take account of what economists call externalities. So say you sell me a car. In a market system, we're supposed to look after our own interests, so I make the best deal I can for me; you make the best deal you can for you. We do not take into account the effect on him. That's not part of a market transaction. Well, there is an effect on him: there's another car on the road; there's a greater possibility of accidents; there's more pollution; there's more traffic jams. For him individually, it might be a slight increase, but this is extended over the whole population. Now, when you get to other kinds of transactions, the externalities get much larger. So take the financial crisis. One of the reasons for it is that - there are several, but one is - say if Goldman Sachs makes a risky transaction, they - if they're paying attention - cover their own potential losses. They do not take into account what's called systemic risk, that is, the possibility that the whole system will crash if one of their risky transactions goes bad. That just about happened with AIG, the huge insurance company. They were involved in risky transactions which they couldn't cover. The whole system was really going to collapse, but of course state power intervened to rescue them. The task of the state is to rescue the rich and the powerful and to protect them, and if that violates market principles, okay, we don't care about market principles. The market principles are essentially for the poor. But systemic risk is an externality that's not considered, which would take down the system repeatedly, if you didn't have state power intervening. Well there's another one, that's even bigger - that's destruction of the environment. Destruction of the environment is an externality: in market interactions, you don't pay attention to it. So take tar sands. If you're a major energy corporation and you can make profit out of exploiting tar sands, you simply do not take into account the fact that your grandchildren may not have a possibility of survival - that's an externality. And in the moral calculus of capitalism, greater profits in the next quarter outweigh the fate of your grandchildren - and of course it's not your grandchildren, but everyone's.