published by:

Institute for
Social Ecology

popular education for a free society

What is Social Ecology?  |   Vol. 3, No. 1

Economics in a Social-Ecological Society

By Peter Staudenmaier

The World Social Ecologists Envision

The world we envision is one of adventure and possibility, of radically new relationships and potential forms of social and individual life that are difficult to imagine, much less describe, from the perspective of the present. Most of what will happen in a social-ecological future, whether at an environmental level, a personal level, or a communal level, will be spontaneous and creative—and these are things we can neither plan nor propose nor predict. Nevertheless, such spontaneous and creative unfolding of potentials will require both an institutional framework and an ethical vision if they are to become more than mere dreams. Thus we must turn our attention to the social structures that might make free nature and a free society more likely.

Social ecologists work toward a society structured around freedom, cooperation, and ecological and social diversity. Our vision of a better world draws on a wealth of practical experiments and utopian hopes raised throughout history by emancipatory movements from below. At the center of our vision of free communities is direct democracy. Direct democracy means people managing their own lives, consciously and collectively, for the good of the communities they are part of. Instead of handing over decision-making power to experts, professionals, representatives, or bureaucrats, social ecology foresees all people participating directly in the self-management of their communal affairs.

Because we oppose institutionalized forms of domination and hierarchy, social ecologists reject the state as such. Instead of positing a separate body that stands apart from society and makes decisions on its behalf, we envision a network of community assemblies as the basic decision-making body and as the primary venue for practicing direct democracy. These assemblies include all the residents of a local area (in cities at the neighborhood level and in rural areas at the township level), who meet at regular intervals to discuss and decide on the issues before them: political as well as economic decisions, indeed any social decision that significantly affects the life of the community as a whole.

The popular assembly includes everybody who is willing to participate in it and provides a democratic forum for all community members to engage one another on an equal basis and actively shape social life. Ongoing interactions of this kind encourage a sense of shared responsibility and interdependence, as well as offering a public space for resolving disputes and disagreements in a rational and non-coercive way. Recognizing that people have differing interests, aspirations, and convictions, the neighborhood assembly and its accompanying civic ethos present an opportunity for reconciling particular and general objectives. Direct democracy, in this view, involves a commitment to the wellbeing of one’s neighbors.

Communal wellbeing, in turn, implies an active respect and appreciation for the natural context within which local communities exist. No social order can guarantee that the ecosystems and habitats that host our various settlements will thrive, but social ecologists believe that communities built around free association and mutual aid are much better suited to fostering environmental diversity and sustainability than those built around authoritarian systems of power. In societies that have overcome domination and hierarchy, ecological flourishing and human flourishing can complement and reinforce one another.

The ethical outlook that embodies these potentials is as important as the practical methods themselves. Social ecologists want to create social forms that promote freedom and solidarity by building these values into the very fabric of social relations and public institutions. Thus, our emphasis on face-to-face assemblies open to all is meant to encourage, not preclude, the creation of other libertarian and cooperative social forms. An enormous variety of spontaneous associations, living arrangements, workplaces, family structures, and so forth all have an important place in our vision of a free world. The only forms that are excluded are ones based on exploitation and oppression.

Social ecology’s model of direct democracy can therefore be realized in a number of different ways depending on the needs, desires, and experiences of those who are inspired by it. This is especially true of economic processes, and the scenario outlined here is only one possible interpretation of the economic aspects of a social-ecological society. The fundamental shared perspective is that of a moral economy, in which the material conditions of our existence are reintegrated into a broader ethical and institutional framework. A moral economy means making decisions about production and consumption part of the civic life of the whole community.

Social Ecology n 1: a coherent radical critique of current social, political, and anti-ecological trends. 2: a reconstructive, ecological, communitarian, and ethical approach to society.

Published by the Institute for Social Ecology