We are all a bunch of hypocrites. It defines us as civilised people, and it defines us as modern people, but bear with me -there is a positive way out.
There is a lack of coherency in my moral stance towards the world. There is a constant presence in my subconscious of the hypocrisy at the heart of modern civilisation, which includes me within it.
This is a hypocrisy which allows members of a society (the ones that perceive that they care) to claim a high morality whilst they conveniently ‘bracket off’ the past and current enslavement and exploitation of peoples around the world. Without the exploitation of workers around the world, modern ‘moral persons’ (myself included) would not be able to enjoy their affluent post-industrial standards of living, including their complex high morality.
Similarly, the destruction of the non-human natural environment is depended upon for the continuation of our luxurious -and morally luxurious- lifestyles.
We can claim to live ethical lifestyles by making so-called ethical consumption choices, but really, ethical consumption choices are extremely rare. Almost all consumption choices support a global economic and political system which is founded upon unlimited economic growth on a planet of finite resources, and also a system which has resulted in the richest 1% in the world owning half of the world’s wealth. Just think about that for a second. This is a problem when those richest 1% are not doing all they can (to put it mildly) to address the global crises that afflict our species.
Exceptional, truly ethical consumption, within the current global capitalist system, and considering the global crises, would have to adhere to the following criteria:
1) Products and services would have to be sourced and produced locally to their point of consumption, meaning that every element in the supply chains of that production would have to be local. Local production allows the highest transparency of process and thus highest potential energy efficiency of production. Also, the least transportation involved, the greater resource efficiency. Local production is also more resilient to global and remote events, including crop failures and environmental disasters. Finally, fair trade and the fair treatment of workers can be assured if the whole production process is within local reach. ‘Local’ is of course a subjective value, but should be taken to mean within decades of miles, rather than hundreds and thousands of miles. ‘Local’ does not necessarily respect state boundaries as state boundaries are not a criteria of sustainability (just look at the military conflicts around the world).
2) Products and services created / consumed would have to result in minimal ‘waste chains’ in production and consumption i.e. processes of waste and disposal, and such processes would have to be kept local. Truly ethical consumption implies that there is no ‘waste’ whatsoever in the product consumed, although ‘waste outputs’ may have been converted into inputs into other systems / processes, run by other agencies in the community.
3) Products and services consumed must be made using sustainably sourced materials. The definition of a ‘sustainably sourced’ material is open to debate, but common definitions include lack of ‘damage’ to the environment in the material’s extraction and processing, as criteria. This is conveniently vague. I would suggest that a sustainably sourced material is one that, in its harvesting and processing, preserves or even enhances local habitats, biodiversity and ecosystem services.
4) Truly ethical consumption pays attention to all the workers that have been involved in the creation and selling of the product or service. Beyond fair trade and fair treatment and payment of workers, if any workers commute over long distances to get to work in private fossil-fuelled vehicles, and arguably even private vehicles fuelled by a renewables-based energy grid, then the sustainability of the product is seriously open to doubt. (Unsustainable is unethical). Commutes may be mitigated by incorporating into them other functions useful to the community. Additionally, the coherence and sustainability of human culture is damaged by excessive mobility. Fragmented culture in turn can result in a further disconnection from and degradation of the environment.
5) Similarly, it is highly questionable whether products and services that rely on consumers from distant places, including via the internet, can ever be sustainable or ethical. As in 4) above, waste of fossil fuels and other energy sources, degradation of the environment, and fragmentation of human culture are all implied.
6) Finally, the nature of the product or service itself, including what it is used for, how it is used and what narratives it plays a role in / supports, is implied in ‘ethical consumption’. If the product or service encourages the consumer to disregard these six principles in any other products and services consumed, then it is unethical.
Now we can see why some form of ‘protectionism’ of local economies (although that word has negative connotations) is a desirable thing. Refer to the writings of David Fleming on this.
Perhaps you think my definition of ‘ethical consumption’ is too strict. If so, please enlighten me with your definition. I would be happy to debate this. However, the point is that most so-called ‘ethical’ products and services hardly begin to address the reasonable six criteria detailed above. Or, where one or two criteria may be addressed thoroughly, others will be relatively neglected.
But we must not dwell in guilt! We must not beat ourselves up. We are now all part of an infinitely complex global economy and civilisation. The infinite complexity is rooted in an infinite complexity of interactions with the natural environment, some less ethical / sustainable, some more ethical / sustainable. A compounding factor is that the complexity is almost unfathomable / untraceable. The only way to ensure a mostly benign impact on the planet and other people, is to live radically at odds with modern society. The most realistic way to do this would be to live in an insular community of likeminded individuals. A level of civil disobedience of ‘the law’ is also implied.
We have been heavily conditioned since childhood by the marketing forces of consumerism, to want what we don’t need. We can aim by degrees to support the truly ethical consumption criteria detailed above. This implies supporting the relocalisation of culture and economy, globally. Meanwhile, we can take our hypocrisy lightly. For instance, for the time being I prefer to view the internet as an incredible tool, which in one light it truly is, that can connect me, paradoxically, to a global movement of ‘relocalisers’ who are questioning and attempting to slowly transform the current global economy -at least theoretically which is a good start.
Hypocrisy seems to be essential to all large, centralised civilisations. It was certainly essential to Rome, where luxurious strides forward in philosophy and culture belied and depended upon the Roman slave-holding system. (For an interesting perspective on this, read Abdullah Ocalan’s ‘The Roots of Civilisation‘). We can conceive that in a future decentralised version of civilisation, hypocrisy may not be so necessary. However, once we accept that hypocrisy is ingrained in us as (modern) civilised people, there are various psychological responses available to us. We can use all our emotional and intellectual repertoires to treat ourselves and our consumerist habits (and behaviours to which we are bound by law) with, for instance, gentleness, vigilance and humour. We can then at least begin to restrain ourselves to the extent that ‘no consumption’ is the best kind of consumption, when the criteria 1) through 6) above cannot be achieved.
In the second part of this first post on hypocrisy and modernity, I will look at the underlying narratives and stories that we tell ourselves as a society, which allow the hypocrisy to continue. I will look at how we are often living out fragmented and conflicting narratives, compounding the hypocrisy that is already inherent in some of those narratives. I will draw on the insights of ‘social constructionism’, a branch of psychology which is also a critique of the field of psychology.
I will also look at how we can consciously create alternative more helpful narratives which support relocalised futures, using techniques of Deep Storytelling.
Finally, let us celebrate the fact that we are hypocrites and be joyful about it! For if we are not conscious hypocrites, we are unconscious ones -the most dangerous and destructive kind. Either that or we are consciously cynical or worse, consciously immoral. These are cowardly and defeatist positions to occupy.
12 thoughts on “Hypocrisy -a defining feature of the civilised psyche, #1 (part one of two)”
Thanks for this piece epictomorrows – meditations on a deeply important theme, and you’re quite right, we’re all a bunch of hypocrites! 🙂 I look forward to part two.
By the way, with specific regard to the treating our hypocrisy with gentleness, vigilance and humour, you might well enjoy a piece I wrote for Kosmos: “Confessions of a Hypocrite: Utopia in the Age of Ecocide”
And I would be interested in what you make of a tool myself and my close friend Mark Boyle developed in our ongoing quest to reduce the hypocrisy in our lives:
Many thanks, Shaun, I look forward to reading these links. In solidarity~
Hi Shaun, just got round to reading your links. Loved the hypocrisy post, and funny. / As for POP model between yourself and Mark Boyle, very useful and I will adapt the tool in my own developing theory and credit you both. Let me get back to you in a few months when I’ve worked something out! / Additionally I need to communicate with you [some more] at some point about ‘Extinction Rebellion 2018’ planned for autumn, non-violent direct action organised by Rising Up -I’m a member, [if you’re interested]. Blocking roads etc, making a significant fuss re: climate change, and demanding the impossible from the government & the creation of a national assembly of the people to achieve the impossible, alongside the [impossible!] government. 🙂 We are developing a Public Figure Engagement Strategy, early focus will be asking rich folk for money outright, to help us fund this campaign & cover logistics costs, court fees for peaceful traffic disruption and chalk graffiti etc, transport and materials costs, media messaging, etc So if you know any rich folk…However main reason I want to engage you on this is intellectual support / interest, that you may wish to share with your buddies such as Mark Boyle. Support from you guys in terms of public statements of support, released strategically alongside other statements we intend to collect from other high profile folk, would be a tremendous help. Well, here is a lot of the communication that I was going to send…I guess ‘at some point’ means right now. Wishing you all the best!
Great post. I am at constant war with myself, at once wanting to live a self sufficient life and at the other enjoying the global community modern life affords me, where I can meet like minded people that are just not present in a local sense. It is hypocrisy indeed, and a difficult one to resolve.
Thanks! There are many possible routes out of this situation, but I feel the end result just has to be more relocalisation with retained but more refined and selective global ties. What about regional internets? Local internets which can be linked to the global internet sometimes but are not dependent on the server farms behind the global internet? I’m not a techy person -I write more from an intuitive place. More research is needed.
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There are definitely solutions and better ways to do things. I don’t think enough people are working on making the changes at the moment, hence they aren’t happening. I suppose if we start making the small changes towards relocalisation, and recruit more people by changing how we word things, more minds will find solutions to more problems.
Absolutely. For me I think a combination of activism, entrepreneurialism and revitalised literature and Arts are all needed. Except that the activism needs to be more hardcore and organised, and the entrepreneurialism needs to be better organised to target / compete with / break up the corporations. Although I am sceptical of capitalism longterm, in the midium term I think a realistic way forward is to use capitalism in the snese of persuading more and more small business owners and entrepreneurs to compete in the most capitalistically aggressive way possible to break up / end damging corporations. If no physical harm to humans of course….Hence I am intending to develop a business, but still do activist stuff. Is tricky coz I may get locked up for activism briefly at some point, even tho it peaceful (I’m involved with risingup.org.uk) but that would affect my business opportunities, so I have to walk a very fine line indeed, including trying to persude more business folk to do activism.
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I like your idea. It is a difficult line to walk. Good luck!
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