Wednesday, November 21, 2007

Curiculum vitae

19-1 Bates Road
Chester, CT 06412 USA
(860) 526-9186
(617) 733-9270 cell
vood@cummings-good.com
solarclarity.blogspot.com

• AOS: Aesthetics, Epistemology, Environmental Philosophy

• AOC: Political Philosophy, Ethics, Philosophy of Mind

EDUCATION

• Ph.D. Philosophy, Boston University. Dissertation Topic: "Aspects of the Theory of Seeing." January 2003.

• B.A. Philosophy, State University of New York at Purchase. Thesis Topic: "Useful Art and Beautiful Tools: Dewey, Aristotle, the Utility of Beauty and vice versa." May 1994.

TEACHING

• Wesleyan University, Department of Philosophy, Middletown, CT.

Philosophy of Love (http://erosresearch.blogspot.com) Fall 2006
Ecology of Perception (http://ecologyofperception.blogspot.com) Fall 2006
Introduction to Ecological Philosophy (http://eco-philosophy.blogspot.com) Fall 2006

• University of Connecticut, Department of Art, Storrs, CT.

Introduction to Aesthetics (http://art113.blogspot.com) Spring 2005 – Fall 2007

• Emerson College, Institute for Liberal Arts, Boston, MA.

Forbidden Knowledge: The Politics of Truth Fall 2005.
Love and Eroticism Fall 2002 to Fall 2005.
Ethics in Social and Political Perspective Spring 2004.
Ways of Knowing Spring 2003 to Spring 2004.
Ways of Seeing Spring 2002 to Spring 2004.

• University of Hartford, Hartford Art School, West Hartford, CT.

Junior Seminar: Visual Culture Spring 2007
The Ecology of Perception Spring 2005-Fall 2007
Master Design Class: Theory and Practice of Seeing Fall 2004.

• College for Lifelong Learning, University System of New Hampshire, Concord, NH.

Online (WebCT) Introduction to Ethics Fall 2003 to Fall 2004.
Introduction to Ethics Spring 2001.

• Merrimack College, Department of Philosophy, North Andover, NH.

Perspectives on Human Nature Fall 1999 to Spring 2001.

FELLOWSHIPS, SCHOLARSHIPS AND AWARDS

• Jacobsen Research Award, International Society for Universal Dialogue July 2005.

• GRS Brightman Scholarship, Boston University Fall 1999 to Spring 2002.

• Earhart Fellowship, Boston University Spring 1996 to Spring 1999.

• Humanities Award for Best Thesis Project, SUNY at Purchase Spring 1994.

• New England Philosophy Conference Award, Tufts University Spring 1994.

PAPERS DELIVERED

• “The Community Energy Cooperative Trim-tab”: Earth Charter Annual Meeting, East Haddam, CT April 2007.

• “The Cosmology of Beauty”: Building Energy 2007, Northeast Sustainable Energy Association (NESEA)

• “The Political Ecology of Automobiles”: Graduate Transportation Seminar Series, Connecticut Transportation Institute, University of Connecticut. January 2007

• “Love as Revolution”: (ISUD) APA Eastern Division Conference, Washington, DC December 2006.

• “From Functionalism to Wholeness”: Building Energy 2006, Northeast Sustainable Energy Association (NESEA), Boston, MA March 2006

• “Ecology, Freedom and Automobility”: Humanity at the Turning Point, International Society for Universal Dialogue, Sixth World Congress, Helsinki, Finland July 2005

• “The Aesthetics of Green Energy”: Purchase College SUNY October 2004

• “Towards an Aesthetics of Energy”: Building Energy 2004, Northeast Sustainable
Energy Association (NESEA), Boston, MA March 2004

• “Aesthetics, Ineffability and Naturalism”: Hawaii International Conference on the Arts and Humanities, Honolulu, HI January 2004

DISCUSSION PANELS I'VE PLANNED AND MODERATED

• The Ethics of Energy, Barnum Museum, Bridgeport CT August 2007.

• Planning for Sustainable Transportation in New England, Chester Sustainability Forum no.5, Chester CT March 2007

• The Earth Belongs to the Living: Public Forum & Community Development Workshop, Chester Sustainability Forum no.4, Chester CT November 2006

• How the Money Works: A discussion about decentralized economics, local currencies and community investment as tools for sustainability and social justice, Chester Sustainability Forum no.3, Chester CT July 2006

• The Promise of Local Food: A discussion about the social and economic opportunities related to the development of local agricultural resources, Chester Sustainability Forum no.2, Chester, CT March 2006.

• Is Chester Sustainable? An evening of energy awareness, Chester Sustainability Forum no.1, Chester, CT December 2005.

• Love as Revolution: A conversation about the meanings and possibilities of Love, Chester Voices Series, Chester, CT March 2005.

• The Ecology of Freedom and Energy in the Twenty-first Century, Festival of Arts and Ideas, Yale School for Forestry and Environmental Studies, New Haven, CT June 2004.

PUBLICATIONS

Books

• Wittgenstein and the Theory of Perception, Thoemmes Continuum, August 2006.

Articles

• “What is Beauty, Or, On the Aesthetics of Wind Energy,” Design Observer: Writings about Design and Culture. May 2006. (http://www.designobserver.com/archives/014344.html)

• “The Aesthetics of Wind Energy,” Human Ecology Review, Winter 2006.

• “Ecology, Freedom and Automobility,” in Humanity at the Turning Point: Rethinking Nature, Culture and Freedom. Edited by Sonja Servomaa. Helsinki: Renvall Institute Publications, 2006.

• “Why photographs are not more realistic than paintings: aesthetic limitations of the information-processing concept of perception” Consciousness, Literature and the Arts, December 2004.

• “Is Functionalism Functional? The Relationship Between Function and Purity” Communication Arts, October 1995. Reprinted in Design Issues: How Graphic Design Informs Society. Edited by DK Holland. New York: Allworth Press, 2001.

Book Reviews

• “Modernity’s Confrontation with Water and Earth”: Review of Kate Shower’s Imperial Gullies and Sarah Walker’s Down to the Waterline. Capitalism, Nature, Socialism. Spring 2007.

AFFILIATIONS

• SolarClarity (http://solarclarity.blogspot.com) a sustainability and economic relocalization organization dedicated to educating the community and stimulating democratic, open, rational, informed discussion and debate on the question of sustainability, Founder and Director

• Team Gaia (http://www.teamgaia.com) Board of Directors

• American Philosophical Association, Member.

• International Society for Universal Dialogue, Member.

• Northeast Sustainable Energy Assocation, Member.

• E. F. Schumacher Society, Member.

• Society for Human Ecology, Member

• Conservation Commission, Chester CT, Member.

• Democratic Town Committee, Chester CT, Co-chair and candidate for First Selectman in the 2007 municipal elections.

Monday, May 14, 2007

The Community Energy Cooperative Trim-tab


















The Community Energy Cooperative Trim-tab:
Something small we could do as a community that could pull us towards sustainability.

By Justin Good

Delivered to the Earth Charter Annual Meeting
East Haddam, May 13, 2007

Introduction

This paper is offered in gratitude to the generous spirit of openness shown by my new friends at the Earth Charter in East Haddam who reached out to us in Chester with the hope of some future collaborative working together. I wish to reciprocate this reaching out by sharing with you an idea, what I find to be a very innovative, radical, practical, viral, very realizable, and in fact very beautiful idea. Explaining why this idea is so beautiful, so ripe for implementation will require that I explain how it solves a number of deep structural problems with our economic systems, and this will allow me to talk about that I think are the key dimensions of sustainable, or ecological, economics, and the key flaws with the status quo. And that will allow me to knit together a number of themes in environmental philosophy. We need not assume that this idea is the solution to our economic woes in order to take it seriously. But discussing a possible solution to a problem is oftentimes a good way to understand what the problem in fact is, and vice versa. My hope for our meeting today is just to lay the seed for a catalytic agreement amongst us all here: that is, an agreement that can serve as a basis for further, deeper agreements, and ultimately collective action.

The idea I wish to share with you is what we’ll call a community energy cooperative trim-tab. Now I need to confess right now that I am not an expert on cooperatives, I’ve never created one or been anything other than a member of a grocery store food cooperative. This idea is not my own, but is something that has been tried before in various forms, and is currently undergoing a resurgence of attention, especially in Europe. And as I’ll go into in the conclusion to my talk, there are some brilliant people, in particular, Lynn Benander’s Co-op Power right here in New England, that have worked out the legal architecture for this concept and are using it to build a biodiesel refining plant in Massachusetts right now. What I want to share is how my own adventures in trying to understand the economics of sustainability have repeatedly returned me to this idea, to the need for this kind of cooperative venture. And each time I rediscover the idea, it seems more radical, more necessary, more realistic, more like a genuine trim-tab.

And what is a ‘trim-tab’? A trim-tab is a miniature rudder on the edge of the main steering rudder on large ships or the wing flaps on airplanes. Due to profound water pressure on the rudder of a large ship, enormous force is required to exert enough pressure on the rudder in order to redirect the vessel. What a trim-tab does is to create a tiny vacuum, which literally sucks the rudder in the desired direction. Created with minimum effort, the small vacuum self-regenerates itself to build up larger vacuums which easily shift the hulking volume of ship into a new trajectory. Hence, a trim-tab is an example of something which is tiny that can have enormous changes in the direction and behavi or of complex systems. The idea of a trim-tab is also a central design principle in the sustainability research of Buckminster Fuller who once wrote:

Something hit me very hard once, thinking about what one little man could do. Think of the Queen Mary—the whole ship goes by and then comes the rudder. And there’s a tiny thing on the edge of the rudder called a trim-tab. It’s a miniature rudder. Just moving that little trim-tab builds a low pressure that pulls the rudder around. Takes almost no effort at all. So I said that the little individual can be a trim-tab. Society thinks it’s going right by you, that it’s left you altogether. But if you’re doing dynamic things mentally, the fact is that you can just put your foot out like that and the whole big ship of state is going to go. So I said, “Call me Trimtab.”

In a universe in which everything is in continuous, complex, changing motion following multiple patterns of least resistance, what we need therefore are trim-tab sized inventions to alter the “least resistant directions” of various macro-processes, in order to cause “man’s ecological patterning to evolve in preferred patterns.” So if you are thinking about the problem of fundamental change in society, the trim-tab concept is a very satisfying notion because it helps to counteract the numbing effect of ideology and propaganda, which is to make you believe that how things are now is inevitable and inexorable, and therefore that change is impossible. The trim-tab concept fits together with my own approach to sustainability activism, which is that we don’t need to push the town towards sustainability, we just need to take away the obstructions that are stopping the town from moving in that direction itself. Natural systems have their own goals, desires, intentions and values that are more profound than our human ideas about how the world should world.

So why is a community energy cooperative a possible trim-tab? What I’m going to do here is to go through five key issues in sustainable economics. You could say that these issues correspond to four basic economic concepts which are being challenged, and ultimately reconstructed, by what I think of as an ecological revolution in thought. These are the interrelated concepts of energy, development, ownership, investment and wealth. Our conventional ways of understanding and practicing each of these ideas are, I would say, the underlying drivers of our current global economic and environmental crisis. So each of these concepts, if reconstructed to be made consistent with the facts of ecology, offers an evolutionary solution to our seemingly unsolvable dilemma. Here as elsewhere, the greater the crisis, the greater the opportunity for change. This is why, as my understanding of political and economic corruption has deepened, I’ve become increasingly optimistic about the possibility of real change.

Digression on Peak Oil

SolarClarity's efforts in Chester began with the issue of Peak Oil and the drafting of a Peak Oil resolution. It is still an amazing fact to me, that I could spend seven years in graduate school studying political philosophy and never think seriously about energy. While I’ve always been interested in nature philosophy, I did not start to think systematically about energy until after 9/11. Trying to understand why the US was carpet bombing Afganistan after the “attacks” led me very quickly to the study of the history and structure of the military-petroleum complex, and then to the Peak Oil concept. The politics and wars of the twentieth century look a whole lot different when you consider them against the backdrop of oil. So for example, not just the first and second Gulf wars but going all the way back to World War I, which began as an invasion of Iraq: the first British division deployed in 1914 was sent to Basra to stop the Germans from building Berlin to Baghdad rail service. The Peak Oil concept is the one that raises havoc with conventional economics, however. As I’m sure some of you know, Peak Oil is a geological event theorized by the most famous petroleum of the last century, Dr. M. King Hubbert, and hence Peak Oil is also referred to as ‘Hubbert’s Peak.’ As it turns out, the extraction rate of natural resources like oil or water follows a bell-shaped curve, beginning quickly and cheaply, reaching a platau, and then declining quickly, becoming more difficult and expensive to extract. In the 1950s, Hubbert correctly predicted that domestic oil production in the United States – then the petroleum king of the universe – would peak in 1971. More recently, a group of the world’s leading petroleum geologists, ASPO or the Association for the Study of Peak Oil, have been attempting to predict global Peak Oil. At their last conference which was in Boston in November, there was a deepening consensus that world Peak Oil will take place between 2005 and 2013. Peak Oil doesn’t mean the end of oil, per se, but the end of cheap oil, and it occurs when approximately 50% of the oil in the world has been extracted.

Is it serious? While global warming is finally starting to become a politically acceptable topic for mainstream corporate media, Peak Oil is still off the charts. But the government is surely worried. Last year, the Senate Intelligence Committee was briefed by several former CIA directors about the dangers that Peak Oil poses for domestic and international security. In their discussion, they referred to a now famous report, the Hirsch Report, created by request for the US Department of Energy in 2005, to study the effects of oil depletion on the US economy. The Hirsch Report, officially titled “Peaking of World Oil Production: Impacts, Mitigation, and Risk Management,” argues that, in order to avoid a economic contraction on the scale of a massive recession or even an full-scale economic depression, will require the development of an entirely new energy infrastructure, and that we need approximately twenty-years, investing a $1 trillion per year, to avoid unprecedented economic dislocation.

As far as I can tell, most mainstream economists either don’t accept the Peak Oil concept, or don’t think that it’s a serious problem. First of all, according to conventional economic wisdom, scarcity is relative to demand, and oil reserves are relative to the price someone is willing to pay for a barrel, so that there’s more oil available at $70/barrel than at $30. Secondly, economists tend to have faith in the market to allocate scarce resources in the most efficient manner, believing that if oil gets too expensive, then something else will be found to replace it. This is true, of course, in the long run, but as John Maynard Keynes said, in the long run, we’re all dead. We already have reason to believe that the market is not going to automatically save us.

Within ten years after peak, we will need the energy equivalent of another Saudi Arabia, approximately 10 million barrels of oil per year, to meet our projected demands, and there is no combination of renewables that will be able to make up more than a small percentage of that amount. There is no other source of energy that is as cheap as oil still is, which is why oil is the most heavily traded commodity in the world, why oil finds its way into every nook and cranny of our economy, and why the US military, even after it leaves Iraq, will continue to maintain between 3 and 14 permanent military bases there. That is, the US government’s de facto solution to Peak Oil is the so-called “war on terror.”

Depending on how soon Hubbert’s Peak arrives, the major problems will be felt in agriculture, transportation, and energy costs generally. Our modern industrial agricultural system has been described as a way of using soil to turn oil into food, using ten calories of hydrocarbon fuel to create one calorie of food energy, not including cooking. Peak Oil will make the food production much more labor-intensive than it has been, and breakdowns in the industrial food system could lead to nation-wide food shortages. This is precisely what happened in Cuba when the collapse of the Soviet Union created an artificial Peak Oil there, leading to what Cuban’s now call the “special period.” Already, due to rising costs for diesel fuel to run tractors and hydrocarbon-based fertilizers and pesticides, Midwestern farmers are going bankrupt at a faster rate than during the Great Depression seven decades ago. Moreover, Peak Oil is primarily is liquid fuel’s crisis, which will drastically affect the transportation system, driving up the cost to ship everything. On the post-peak side of things, it will no longer make economic sense to buy grapes from Chile, or fresh fish from Indonesia. It will no longer make sense to have a mass transit system composed of 300 million internal combustion engines running on gasoline, and it will no longer make sense to trust the ability of our regional power providers to supply the electrical grids with as much cheap electricity as our flat screen TVs and microwaves can consume. One of the next major disasters we can expect in the US is a regional grid failure in the Northeast from a natural gas crunch.

Thinking through the ramifications of Peak Oil led me to rethink all my assumptions about economics, politics ultimately metaphysics.

1. Energy and Economics

"The peaking of world oil production presents the U.S. and the world with an unprecedented risk management problem. As peaking is approached, liquid fuel prices and price volatility will increase dramatically, and, without timely mitigation, the economic, social, and political costs will be unprecedented. Viable mitigation options exist on both the supply and demand sides, but to have substantial impact, they must be initiated more than a decade in advance of peaking."

(from the Hirsch Report on Peak Oil, US Dept. of Energy 2005)

Problem

Peak Oil, Global Warming and other ecological calamities. Specifically, a looming energy crisis that neither governments nor markets, are adequately responsive to deal with. Due to QWERTY problems with energy infrastructures, price indicators will come too late to avert economic dislocation, while the US Federal government may be too corrupt to be helpful. And even if you are willing to pursue green energy as an individual consumer, you probably can’t afford it.

Structural drivers

Markets do not distinguish between renewable and non-renewable resources, and they are blind to the future. Classical economics is not based on principles that reflect ecological realities.

What is needed

Specifically, an investment mechanism to fund renewable energy projects at a community level. More generally, an approach to economic development which does not require a continuous and exponential growth in the consumption of energy, together with markets which are future-oriented, and which measure in more objective and nuanced ways, the preservation and enhancement of different kinds of wealth.

2. Conventional and Sustainable Development

"From the point of view of Buddhist economics, production from local resources for local needs is the most rational way of economic life, while dependence on imports from afar and consequent need to produce for export to unknown and distant peoples is highly uneconomic and justifiable only in exceptional cases and on a small scale."

(from E. F. Schumacher, Small is Beautiful: Economics as if People Mattered)

Problem

Current patterns of development are energy-intensive and based on non-renewable fossil-fuels, highly-entropic and environmentally-destructive, promote consumption as a driver of economic growth, create increasing economic inequality, and do not necessarily make life easier. Continuous growth is the logic of a cancer cell. Increasing global economic interdependency is making small local and regional economies more vulnerable to increasing instability.

Structural flaws

Economic growth is an end in itself. Growth in productivity is rooted into the basic idea of our economy and political system. It is seen as a natural assumption, that economic growth should minimize labor and maximize consumption, but this process has led to the liquidation of natural resources, the problem of unemployment (30%+ globally) via the mechanization of labor, and an unsustainable energy regime: “The market … represents only the surface of society and its significance relates to the momentary situation as it exists there and then. There is no probing into the depths of things, into the natural and social facts that lie behind them, In a sense, the market is the institutionalization of individualism and non-responsibility.” (Small is Beautiful, p. 44.)

What is needed

Specifically, we need community-based projects to move local economies in the direction of import-replacement and self-reliance. Instead of trying to bring in more income, towns should try to fix the leaks, so that money spends more time in the system before leaving. We need economies which mimic the low-entropy stability of healthy ecosystems. More generally, we need an economics which aims not simply at growing consumption, but growing happiness. The Rocky Mountain Institute has worked out a comprehensive economic renewal plan for communities based on precisely this low-entropy model. And we need better measures of wealth. According to the sustainability indicator theorist Maureen Hart, “We are what we measure, we only notice what we measure. (The ‘popsicle index’.) And we need an economic system which maximizes happiness through simple living. Schumacher again: “[Modern economics] tries to maximize human satisfactions by the optimal pattern of consumption, while [Buddhist economics] tries to maximize consumption by the optimal pattern of productive effort.” (From Small is Beautiful, p. 58 (just like the Mohegans and Pequots!)

3. Ownership

"[The commons] refers to all the gifts we inherit or create together. This notion of the commons designates a set of assets that have two characteristics: they’re all gifts, and they’re all shared. A gift is something we receive, as opposed to something we earn. A shared gift is one we receive as members of a community, as opposed to individually. Examples of such gifts include: air, water, ecosystems, languages, music, holidays, money, law, mathematics, parks, the Internet, and much more."

(from Peter Barnes, Capitalism 3.0: A Guide to Reclaiming the Commons)

Problems

The most valuable of all assets in the world are those which are owned in common by all the beings who exist on planet earth. The commons are not just public pasture lands, but all shared gifts. This trillion dollar abundance upon which life and happiness depend, is not valued or even seen by the market place. It immense store of natural, social and built capital is being liquidated through accounting failures within capitalism and due to corporate-driven privatization (‘piratization’)

Structural drivers

John Locke argued that property rights are an essential extension of our natural freedom to own our body and are necessary for actualizing human freedom. Within the natural jurisprudence of the European invaders of Turtle Island, this notion connected ownership with the willingness to put the land to work, to ‘domesticate’ the land, to ‘add value’ to the land. With the development of corporations and legal corporate personhood, the process of capital consolidation increased and led, by the beginning of the 20th century, to an oligopolistic domination of the world by a few thousand billionaires.

What is needed

We need community-owned renewable energy resources to ensure those resources stay focused on bringing our region affordable clean energy for years to come. We need a structure which will allow natural resources like forests, solar and wind energy and clean water to be owned and held in trust for the benefit for all living and future beings to whom these gifts belong. More generally, we need to develop a set of public, community-based institutions to represent the commons sector of the economy. Ultimately, we need a post-humanistic, non-anthropocentric jurisprudence that represents not simply the interests of human beings, but the interests of the entire community of life. We need not the privatization of resources, but what Peter Barnes calls the ‘propertization’ of the commons.

4. Investment

"In a tapeworm economy a small group of insiders centralize political and economic power at the expense of people, living things and the environment, in a manner that destroys real wealth. A tapeworm economy is one in which it is considered acceptable to make money from our popsicle index going down. In investment terms, it is an economy with a negative return on investment. It is parasitic in nature.The way an actual tapeworm operates is to inject its host with a chemical that makes the host crave what is good for the tapeworm and bad for the host. So the Tapeworm Economy is adept at using media and education and numerous financial incentives to get us acting against our own strategic interests and instead supporting and depending on the Tapeworm.The symptoms of the Tapeworm are many - narcotics trafficking that targets our children, runaway exploitive and predatory corporate practices such as the patenting of life, terminator seed and the destruction of our topsoil and food supply, fraudulent inducement of debt to homeowners, students and consumers, suppression of knowledge and renewable energy technology, criminal mismanagement of government credit and resources, black budget operations and the manipulation of currency, financial and precious metal prices and markets. These practices introduce organized crime throughout all aspects of our lives... these transactions drain our families and neighborhoods on a daily basis – much like a tapeworm drains its host."

(from Catherine Austin Fitts, The Real Deal on the Tapeworm Economy)

Problems

The cheapest capital does not go to the most socially beneficial economic activity, but to the economic activities which offer the highest return on investment, and why many have no access to capital at any cost. This is why Joe Courtney, our new democrat in the 2nd congressional district, feels compelled to ask for more nuclear submarines, rather than enterprises which could lead to the production of real value.

Structural drivers

Structural flaws in the US Constitution which did not prohibit the privatization of the money system, leading to the creation of the debt-based fiat currency system under the control of the Federal Reserve, meaning that there is no public control over the system which measures the creation of wealth. And there are few ways for individuals to invest their money in their communities, so they end up being forced to finance the very forces which are undermining the long-term health of their neighborhoods.

What is needed

Specifically, a way for ordinary citizens, investors, local governments and other organizations to invest their financial resources not in Wall Street but in their own communities. More generally, we need to decentralize control over money and access to capital, in order to ensure that the economic system truly aims at improving for all of its brothers and sisters, not just the 5% of the people who own 95% of the financial assets on the planet.

The Community Energy Cooperative Trim-tab solution

"The members of Co-op Power believed that it wasn’t enough to build renewable energy resources. They believed it was important for communities across the Northeastern US to retain majority ownership of those resources, so they could be stewarded in the communities’ best interest for generations to come. When we initially worked with venture capitalists to explore ways to partner with them to build renewable energy resources, it was clear that maximizing profit was their prime goal. We believed and continue to believe that financial stability, worker benefits, consumer benefits, community benefits, and environmental stewardship are also essential priorities. It became clear that for us to achieve these goals and create a sustainable financial base, we needed to own our renewable energy resources as a community, through our governmental entities, through our non-profits and religious organizations, and through our cooperatives. If we own them, we don’t have to ask the owners to do the right thing, we can just do it."

(from Coop-Power)

A community energy cooperative is a community-owned and managed renewable energy corporation which serves three very important functions: 1) to serve as an investment circle, allowing citizens as well as private investors to invest in renewable energy projects at the community level, 2) actually constructs onsite renewable energy resources at the municipal level in order to reduce carbon emissions while making the area less dependent on imported hydrocarbon fuels and boosting the sustainability and resilience of the local economy, 3) and separating equity from return on investment so that the energy resources which are developed are held by the community as a whole.

How does a community energy cooperative serve to mitigate all of the seemingly hopeless problems discussed above?

ENERGY: It serves to close the funding gap for renewable energy projects, thus helping to move our towns towards sustainability at a faster rate than either the market or our town governments are able to do.

DEVELOPMENT: It offers a model for the kind of economic development which aims not at growth in consumption, but of wealth in a more traditional, more ecological sense: non-harmful self-sufficiency at the local and regional level. By localizing the production of electricity (food and energy being the two most essential goods required for survival), one main prong of sustainability is developed.

OWNERSHIP: By being communally owned, the energy coop ensures that private investors do take for themselves a return on investment on a resource that was not gifted to them alone.

INVESTMENT: By being communally-managed, the coop serves to offer an alternative to the way money works in a financial system dominated by organized crime and the entropic decay of a dying empire.

Does that sound like a trim-tab to you?

Wednesday, March 28, 2007

Gently Down the Stream? To Sewer or Not to Sewer in Chester

By Virginia Carmany, Isaac Ruiz and Justin Good












Draft, February 2007

Why is Chester’s wastewater issue so important to our future?

Anyone attending a Water Pollution Control Agency meeting at the Chester Meeting House over the past year would have to have no soul not to be struck by the human and political drama of the debate, both real and suppressed. The electricity of real human passion, the dance of facts and ideology, all the frustration and idealism of the search for truth, and in all of its glory in the peaceful little village near the forests of Cockaponsett. After lengthy debate, controversy and frustration, only the barest of facts regarding Chester’s wastewater issue are clear to the citizens and others who will be affected by the decisions now being made about Chester’s future development. Why is this matter so difficult to understand?

A choice can only be made freely and rationally if you know what your choices are, and what foreseeable consequences they can be expected to bring with them. Otherwise, what appears to be freely chosen is a blind gamble, or a naïve submission to uninformed opinion. When choices have to do with the future, not of an individual, but of a community of people, a landscape with a history, and a larger world of countless beings living in delicate and robust interdependency, the stakes are much higher. Often the facts are more difficult to discern in such cases because there are more ramifications, more interests involved, more costs to consider, and especially, more important opportunities not to overlook. Here as elsewhere, the bigger the problem, the bigger the opportunities for innovation.

As a crucial basic infrastructure of our rural-suburban environment in Chester, wastewater treatment issues are a decisive component of our decisions regarding land use; as such, wastewater issues need to be informed by the best science, by all of our values, and by the values of everyone affected by these momentous choices. Life in Chester, as in every other small affluent town in North America, is heavily water-intensive. A single flush by a standard American toilet uses more water than millions of families elsewhere in the world use in an entire day. Life here is also chemical-intensive, meaning that our wastewater is likely to contain thousands of chemical agents of unknown toxicity. Combine high consumption with a steadily increasing population and you find yourself at the inextricable crossroads that Chester is currently facing. How we decide on this key issue will likely have large ramifications for the way our town develops in the future; ramifications which could help or hinder the resilience and vitality of our local economy and the health of our community.

What is our current situation?

Chester is presently facing a 15 year old consent order issued by the Connecticut Department of Environmental Protection (DEP) for “polluting the waters of the state.” More specifically, the consent order concerns the failure of a municipal septic system, technically, a ‘sub surface disposal system (SSDS)’ located under the Maple Street parking lot, to meet the discharge standards required of its permit.

The legal impetus to respond to our wastewater issue in town is a good thing. Before the passing of the Clean Water Act in 1972, otherwise well-intentioned individuals, municipalities and corporations used the Connecticut River as a dump, causing vast damage to one of the most spectacular, internationally-renown river ecosystems in the world. Now with salmon and shad returning along with the vitality of the river’s many human waterfront communities, many citizens are alert to the value of clean water and the value of regulatory bodies like the DEP. However water is not the only natural resource at stake in this issue.

The consent order does not specify how the town should resolve its wastewater problem. Instead, that decision rests in the hands of Chester’s local Water Pollution Control Agency (WPCA), which was legally empowered by the state for precisely this purpose. With its mission to protect “the long term health, safety and cleanliness of the groundwater of Chester,” the WPCA alone is authorized to construct and operate a sewerage system. As such it has the power to legally force a resident not otherwise inclined to connect to the system and can require the town government to levy a tax to pay for the construction. As such, WPCA has a unique power to determine town development, and therefore a unique responsibility to be richly receptive to both fact and public opinion.

Now according to Chester’s WPCA board, the facts surrounding Chester’s wastewater issues in the center, while confusing, are now well understood. While a possible option to build an additional SSDS site near the Chester Fair Grounds is still under consideration, currently the most likely scenario is to construct a sewer connection to the water pretreatment plant in Deep River. As they put it in a recently released statement, the plan calls for

"…expansion of the current sewer system to include homes and businesses in the immediate area with failing or inadequate systems, and properties where septic repair or installation would likely not comply with the current Public Health Code. This expanded Sewer Service Area would then be connected to Deep River’s system for treatment in Deep River’s Sewerage Treatment Plant."

Which residents are directly affected by this plan? The initial consent order pertains only to the current users of the Maple Street SSDS. But when the DEP discussed the matter with the WPCA during an April 2006 meeting, the WPCA board agreed to expand the green zone to include an additional 143 properties with questionable discharge levels. To date, no properties have been voted off of the green zone. While the WPCA has not voted, and has explicitly stated that it does not intend to vote, to expand the sewer to any specific area beyond the proposed village solution, they have certified that the properties of the expanded green zone are noncompliant, therefore giving the DEP the power to mandate abatement of pollution.

Prices and costs

The price for connecting up the original properties utilizing the Maple Street SSDS to the Deep River facility is projected at between $2.1 million and $2.5 million. A system which was expanded to include the additional 143 properties would be more costly. The WPCA is currently working through a variety of scenarios to allocate the cost, and more definite numbers are expected to become available in the early part of 2007. But there’s no question: sewers are expensive infrastructure to build, operate and maintain. The WPCA believes that it is a price worth paying, and they are backed up to an extent by conventional opinion about how best to deal with the wastewater issues that inevitably accompany economic development. For one, while expensive, they offer centralized oversight for controlling ground water quality, rather than leaving individuals and town responsible for monitoring their waste composition and discharge rates. Secondly, as a capital-, energy-, and labor-intensive project, sewer construction and operation generates economic activity, creating work for contractors and new users for treatment plants. Thirdly, as a relatively large-scale operation, the price of sewerage is competitive only given its larger economy of scale. Sewerage entails expanding treatment capacity beyond the immediate needs of a municipality, thus creating room for future growth. Indeed, wastewater discharge limits effectively set limits on how quickly, and in what ways, a town will develop and the construction of a centralized sewage system inevitably serves as a spur to future economic development.

However, money spent is not the same as value received. Large-scale infrastructure investments do not always come without negative unintended consequences. If we can expect to pay $2 million just to build the initial physical system, what other costs might we foresee down the road? Moreover, are there external costs we need to consider? Are there things about our natural and social environment here in Chester whose value could be inadvertently diminished by not being factored into our accounting?

These are difficult questions to raise, but they are essential to address if we are going to make the most informed decision possible. In a 2004 special report prepared for the US Environmental Protection Agency (EPA), the Rocky
Mountain Institute (RMI) made such thinking one of its premises:

"The premise of this report is that communities need whole-system, lifecycle analysis of their wastewater system choices to make the right decisions. This means that all costs and benefits of each option must be taken into account, inside and outside the conventional bounds of infrastructure systems, and from initial capital investments through operation and maintenance to eventual rehabilitation or replacement of an aged system."

An accounting of such external costs might begin with the cost of pretreatment at the Deep River Sewage Treatment Plant, an energy-intensive process requiring a monthly fee. Deep River is only the first step, where the effluents are compressed and given a preliminary treatment before being hauled daily to the Mattabessett District Sewage Treatment Plant in Cromwell. There, waste from Deep River is mixed with toxic industrial effluents from elsewhere in the state, and then chemically treated, compressed and dried into a solid material known as sewage sludge.

Sludge is a very serious problem and there is currently no good solution to deal with it. This issue is obscured when we focus on water quality and forget about where the poisons removed from the water end up. To understand how serious a problem it is, think for a moment about what happens when you mix hazardous wastes from all over the state into one noxious brew. As Abby Rockefeller of the ReSource Institute for Low Entropy Systems (RILES) puts it, the more successful the treatment is, the more destructive the end product is going to be.

"It is in the nature of sewering and sewage treatment to compound environmental problems in the process of moving sewage and in attempting to remove from sewage the pollutants it carries… Sludge is the residue created in the attempt to retrieve clean water from sewage. The water is to be made clean by extracting from it the vast array of pollutants which it is the very purpose of sewers, hence sewage, to receive. The more thoroughgoing the attempt to clean the sewage, the more thoroughly noxious the residue— the sludge—will be. It is the very purpose of sewage treatment to make it so. And in this purpose, sewage treatment succeeds: it creates a mix so dense with the noxious as to be a very hazardous material."

As a hazardous waste, sewage sludge cannot be monitored, regulated or remediated. Containing upwards of 80,000 known chemical agents, unknown numbers of biological organisms, virulent and resistant strains of disease organisms as well as synthetic pharmaceutical drugs of every kind, sludge has a chemical make up which is constantly changing, too complex to monitor and too toxic to simply regulate. Since dumping sludge into the ocean is no longer permitted, the Mattabessett plant incinerates the sludge, and then buries the toxic ash in underground tanks in Berlin where it must be permanently monitored to avoid leakage. Incineration, however, dramatically affects air quality, and in ways which are disproportionately paid by people living in the low-income neighborhoods where incinerators are invariably located.

This is not speculation but a concrete pressing issue. After dangerous levels of mercury were found at the Mattabessett site, State representative James O’Rourke of Cromwell introduced a bill calling on the DEP to study alternatives to sewage sludge incineration. In fact, it was only after being sued by the state Attorney General and the DEP that the Mattabessett Plant admitted in 2002 that it had released an estimated 60 pounds of mercury into the Cromwell environs and agreed to pay fines and submit to more rigorous pollution control standards. Mercury is a danger to pregnant animals of many different species, including humans. It is the reason why pregnant women should not eat fish caught in the Connecticut River and why various species of birds, for example, ducks which feed on mercury-laced barnacle larvae, are on the endangered species list.

Independently of the very serious questions about sludge disposal, the long-term financial sustainability of centralized sewage treatment plants in Connecticut is unclear. Electricity rate hikes, increasing maintenance costs, and declining funding for critical plant improvements will force treatment facilities to pass these costs onto customers. Federal money that had been available in the past to help offset the maintenance burdens is slated to disappear entirely by 2010. Such pressures will also naturally create incentives to find new users to connect to the system in order to shift cost burdens. The extent to which the DEP is looking to Chester to help bailout ailing sewer-plant infrastructure beyond Deep River is a natural question. The state DEP is surely aware of the long-term unsustainability of this system. In their State of Connecticut Solid Waste Management Plan amended in December 2006, they call for a new approach to waste management. As they put in the introduction to the plan,

"We need to shift away from a "throwaway society," toward a system that promotes a reduction in the generation and toxicity of the trash we produce and dispose through increased source reduction, reuse, and recycling. We must further ensure that what waste remains, will be disposed in an efficient, equitable, and environmentally protective manner."

This would suggest that the problem is not primarily with sludge disposal but rather with a system that necessarily produces sludge. Not only do central sewer systems compound the toxicity of effluents, making whatever recyclable resources they may contain unusable, they encourage people to be mindless about what they are putting down their drains. As Rockefeller puts it,

"It is the reality that as long as there are sewers and waterborne carriage of wastes, and as long as the disposers and the destination can be anonymous, “getting rid of” whatever can be put down toilets and drains will be gotten rid of in that way."

Is there a sustainable alternative to sewerage?

In a policy recommendation that supports the stated aims of the DEP, the ReSource Institute suggests, as an alternative to sewer construction, the use of “biologically-based on-site pollution prevention and resource recycling technologies.” The reasoning follows from a whole-systems perspective on wastewater treatment. Natural systems run on daily sunlight, not expensive and dirty fossil fuel-based electricity, require no expensive built infrastructure and are intrinsically environmentally-friendly because they recycle everything. Moreover, while centralized systems disincentivize user responsibility, onsite systems motivate users to be aware of what they putting into the ground, and facilitate the monitoring and regulation of effluents by distributing pollution control oversight. There are other benefits to keeping water treatment local. Again the ReSource Institute:

"Pollution problems can first be dealt with locally, at their source, where it is possible to focus on the worst polluters and actual failures. Real capital and maintenance costs are always much less for on-site systems than for central sewering and treatment. And with on-site treatment, development of communities is not bound to the rigid grid of sewer lines. And most importantly, the problem of water pollution becomes solvable instead of merely movable."

While septic systems utilizing aeration technologies still have to be pumped periodically, and therefore contribute to the sludge problem, a surprising amount, over 95%, of the organic material is broken down into nutrients which are composted naturally back into the soil in the leech field. Hence the volume of ‘wasted’ waste ending up at a centralized sewage treatment plant like Mattabessett is a small fraction of the waste ending up there under a centralized sewer connection.
Is such an option available to Chester? According to Chester’s WPCA board, the answer is unfortunately no. Anyone following this contentious issue in town will be aware of the SoilAir technology that the town installed in September 2004 at the Maple Street SSDS site. SoilAir is a biologically-based onsite wastewater technology developed by a progressive engineering think tank Geomatrix to offer a low-cost, environmentally-friendly solution to improving the performance of failing septic systems. The technology works to increase the hydraulic load and filtration processes of septic leach fields by aeration. Mimicking nature’s own ways of filtering water and maintaining hydraulic flow, SoilAir injects oxygen into the soil, increasing the activity and populations of microorganisms in the soil that break down the organic matter, including harmful pathogens contained in the effluent, thus unclogging the flow of wastewater through the leech field. Involving only a high-pressure blower, some pipes and a microprocessor, the technology is very cheap. In comparison to the $2+ million figure for a sewer connection to Deep River, an April 2006 proposal by Geomatrix to install and run the SoilAir system for 18 months would cost the town approximately $87,000.

In an April 2006 report signed by the First Selectman as well as the WPCA, the town engineering firm, Jacobson and Associates, suggested that SoilAir could solve the problem, given the demonstrated ways the system had substantially reduced the hydraulic load and concentrations of contaminants (specifically, nitrogen) in the discharged water. According to David Potts, the environmental scientist who developed the technology, the system was running so productively between September 2004 to 2005 that eight of the twelve leeching galleries were shut down and allowed to go dry, allowing the system to function well with considerable 2/3 excess hydraulic capacity. However, in a recent statement explaining why the SoilAir technology is not a “long-term solution,” the WPCA argues that the onsite technology does not meet the DEP’s parameters for acceptable discharge rates and nutrient levels. While the current system has documented flows of over 20,000 gallons per day (GPD), and the Soil Air proposed limit is 15,000 GPD, the DEP is stipulating an average flow level per day of 6,700 GPD and a maximum allowable flow of 10,000 GPD. Moreover, while nitrogen levels at a key monitoring well dropped 40% while SoilAir was in operation, the WPCA argues that the total nitrogen concentration at the point of environmental concern - an unnamed tributary to Chester Creek - has never been within the 10 mg/l required by the DEP. Hence, their conclusion: “There is no $85,000 solution to this 16 year old problem that will ensure the safety and cleanliness of the groundwater in the village. We wish it were that easy.” Case closed?

While we need to protect the quality of our ground water in Chester, we also need to look at the whole equation so that in attempting to improve one part of our environment we do not end up producing even greater harm to another part somewhere else at a later time. Given the severe environmental costs and financial uncertainties involved with the sewer option, we need to be reasonably certain that meeting these rigid DEP requirements is so absolutely essential to our local well-being that the larger costs of sewering are justified. Are there any reasons for doubting this? In fact there are. Discharge rates for municipal septic systems, for example, are not set in stone but flexible, based on an overall assessment of the hydraulic circumstances surrounding the systems. We know there are other sites in the state that process more gallons per day than Chester on the same or slightly smaller footprint. (For example, the Saybrook Point Marina in Old Saybrook which uses a DEP-approved SoilAir system to process 22,000 GPD. See http://www.chesterct.com/Ct_locations_using_Soil_Air_DEP_letter.pdf) The DEP routinely increases discharge permits at the request of a town, provided there is good engineering data to back up the request. When questioned on this issue by concerned citizens at a September 2005 meeting, DEP Deputy commissioner Betsey Wingfield implied that the DEP would permit what the town’s WPCA was willing to advocate for and was open to a wide range of possibilities. This makes sense, given that the DEP is surely aware of the unsustainability of status quo waste management practices in Connecticut. Of course we do not want to pollute our own waters in Chester, but it’s not clear that the data do suggest we are in fact polluting the waters. As noted above, the April 2006 engineering report by Jacobson and Associates recommended SoilAir, noting that the system had managed to alleviate the hydraulic load on the Maple Street SSDS with 2/3 spare capacity. While failing to meet the stipulated 10 mg/l level for nitrogen concentrations, the SoilAir did reduce concentrations to 10.1 mg/l: within a hair-splitting .1 mg/l of the DEP standard. (NOTE: It is worth noting that this well is approximately 80 feet from the true point of concern, which is the property line as it intercepts the ‘no name’ stream at the edge of the Maple Street parking lot property with the adjacent property. The actual measurements for the total nitrogen at the true point of concern have not exceeded 10 MG/L in the past five years per the Jacobson reports. For unknown reasons, the DEP has shifted the point of concern from the downstream monitoring point to monitoring well no. 102.) Might these parameters be revised in light of the large environmental and financial benefits to be gained by staying with a biologically-based onsite technology like SoilAir?

Unfortunately, WPCA board has either not looked into these large costs of sewerage, or have not shared their analyses completely with the public. To be fair, the WPCA is on the side of conventional wisdom in opting for the sewer system option. Such thinking focuses on protecting local groundwater quality above all else, sees the larger (state-wide) economic benefits of a capital- and energy- intensive engineering project, and is wary of giving too much responsibility to municipalities to look after their own waste issues. Moreover, constructing a sewer connection in town opens up much larger room for economic development in Chester Center. In contrast, the SoilAir system allows for a moderate level of growth, approximately 50% to 100% in the village before additional wastewater capacity would need to be contemplated.

This raises a very key question: do we want our desired rate and style of development in town to be determined by our choice of wastewater system, or vice versa? According to the RMI report cited earlier, this is one of the gravest pitfalls to avoid on the question of municipal wastewater management policy.

"It is essential that community planning occurs, not just wastewater planning. And community planning ideally should precede wastewater planning. Too often community “process” has been conducted solely to get buy-in to a technology. That is a recipe for disaster, as many case studies show."

For instance, not only does a sewer connection build in over-scaled treatment capacity, it is capacity with no natural limit, just continuous flow. This facilitates growth in ways which have no direct relationship, hence no direct responsiveness, to the local natural and social environment. That is to say, sewer connections quite naturally incentivize styles of development that are not as receptive to the social and natural health and well-being of a community as they ideally could be. In an extraordinary town that now finds itself located in the richest county (yes, Middlesex is now no. 1) in one of the richest states in the country, it would be naïve to dismiss the possibility that commercial interests might well take advantage of the subsidized growth potential offered by sewerage to develop the town according to their own ideas of value.

This brings us to the question we started with: the importance of the wastewater issue for the town’s future. Some citizens of Chester would like to see more conventional economic development in town, others less or none at all. A small but growing group of folks in town have a vision of Chester as a sustainable local economy: a fusion of the old self-sufficient factory town and gardening community with the new creative energies of the town’s artists, craftspeople, professionals and nature-lovers. Ideally, a consensus could be reached about what the level and kind of growth ought to be, based on a truly shared vision of how we want the town to mature in the future. Thus it is imperative not to make decisions about infrastructure that will lock us into a form and rate of development not informed by our best shared dreams. While large-scale wastewater solutions like central sewerage have the benefits noted above, they also tend to stimulate growth, if only to pay for their cost, and in ways which easily overwhelm the best intentions of town planners. This is undoubtedly why the town’s current Plan of Development from 1995 lists sewer avoidance as one of its main public health goals. (“Continue to pursue an active sewer avoidance program, including public education, on-site inspections, a systematic maintenance and pumping program for on-site sewage disposal systems and economic disposal of septage sludge.”) Small, appropriately-scaled, low-cost technologies are oftentimes beautiful, as our First Selectmen Tom Marsh demonstrated admirably with his support for a small scale solution to the Wig Hill bridge problem, going so far as to turn down federal grant money to build a larger bridge: "It was an issue of government waste, a big bridge going over a little creek." While the hard work of Chester’s WPCA board needs to be acknowledged, they also need to be held accountable for making decisions affecting something that they have no mandate and no special knowledge to decide: the future of Chester.

Friday, March 23, 2007

The Cosmology of Beauty; Or, Confessions of a Recovering Modernist













The following remarks were presented at the NESEA Building Energy Conference, March 15th 2007 Boston

§1. In a time of staggering, endless industrial growth, new breakthroughs in our scientific understanding of nature, value, meaning, and consciousness are creating a conceptual revolution—a revolution in how we understand and answer the fundamental and timeless questions about human existence: What is true? What is just? What is wealth? What is real? What is beautiful? As a full-scale scientific and philosophical revolution, sustainability is also overturning our ideas about knowledge, stirring up our ideas about the relationship between natural science and religion, between economics and ecology, and between art and engineering. Except for extreme gadget lovers, everyone involved with the movement believes that technology is not enough, that a cultural transformation is also required to ameliorate our current path of environmental catastrophe, a systematic change in behavior mediated by a new understanding of our relationship to nature and natural systems.

§2. Beauty is a concept especially ripe for transformation by this paradigm shift in knowledge. This is because our perception of beauty is related closely to our understanding of nature, of reality, of what it means to have a mind or be conscious, and to our ideas about what value is and where it comes from. As such, anyone feeling that clean energy technologies need to be presented to conventional culture within a new vision of nature and mind could benefit from rethinking their ideas about beauty. I what follows, I offer a few ideas for doing just that.

§3. E. F. Schumacher has described modernism as having an autistic understanding of nature. What I would like to do is to point out several key assumptions we make in thinking about our experience of beauty from a modernist perspective, and then to suggest how these assumptions are being undermined by new breakthroughs in the scientific understanding of form and nature. This will allow me to sketch out a new view of the nature of beauty that I personally find to be very exciting.

§4. Consider the aesthetics of wind farms. These structures elicit sharply contrasting aesthetic responses from viewers. The nimby response (not-in-my-back-yard) to wind farms asserts that they are a) ugly, and b) are so because of their industrial look. The aesthetic response to wind farms asserts that they are a) beautiful, and b) are so due to their ecological rationality. Are these simply subjective preferences, or are they conflicting perceptions of the nature of form? The question is important, because if what is at stake is simply the pleasure or displeasure of human spectators, then there is no objective truth of the matter. From that perspective, the experience of beauty is scientifically meaningless, in the sense that it offers us no deeper information about environmental structure. On this view, beauty is something in the head, in the ‘eye of the beholder’ as we habitually say, and therefore tells us nothing about the world, only about how the world affects our visual system about mind-brain. In contrast, if these aesthetics responses are in fact perceptions of different aspects or levels of structure, they can be understood as important sources of information about the larger significance of what we are looking at. Then there is something objective to argue about regarding the appearance of the wind farm, something to rationally discuss and to attain consensus on.

§5. In a straightforward way, these two possibilities (beauty as internal, subjective, unreal versus beauty as metaphysical, objective and subjective both, and realer than real) and how we understand their relationship, is mirrored in the words cosmetic and cosmological. The etymological connection between the words cosmetics, cosmos and cosmology reveals a continuous semantic slide, from the least to the most metaphysical understanding of beauty, from the concept of adorning to giving order to the world, to the idea of an ordered whole of world, to the idea of a study of that wholeness of the world. The cosmology of beauty tries to better understand the connections between these concepts. It understands ornamentation as a higher elaboration of a universal process of becoming. Vice versa, it considers evolution as a process of increasing harmonization through the working out of patterns of relatedness. Ornamentation is a way in which the relations intrinsic to different aspects of space/time are drawn in, made explicit, made self-aware.

§6. When we believe that beauty is just about cosmetics, and that cosmetics is trivial because it is about making things look nice, we are saying that beauty does not really exist, because it is really just ‘in the eye of the beholder.’ And if all I mean when I say ‘The tree is beautiful’ is that I like the tree or that my perception of the tree gives me pleasure, we understand beauty to have no objective relationship to the tree. It is something mental, something in my head, not a part of the tree like bark or leaves. Why do we assume that the beauty of the tree is as much a part of the tree as its bark or leaves? If you say that the beauty is not a part of the tree because it depends on my eyes seeing it, then you would have to deny that the tree’s leaves are a part of the tree since they depend on sunlight in order to exist.

§7. We are so accustomed to thinking of value as subjective, as a mental entity in the head, that it is very difficult to take our experiences of beauty at face value. How could beauty be part of the world rather than a subjective quality that is somehow projected onto the world by my human interests? How indeed! Like the Copernican Revolution which started the modern scientific revolution, the ecological revolution we are currently living through involves a jarring breakdown of human egoism. With Copernicus, we lost the idea that we inhabited the cosmological center of the universe, that everything revolved around us. With the sustainability movement, we are being disabused of the idea that the only kind of value, meaning and purpose are human value, human meaning and human purpose. This is a very fortunate development, since the assumption, for example, that land (or natural resources generally) only has value if it is valued by a human being for human purposes is a root cause of our environmental calamity and genocidal cultural tendencies. Theoretically and psychologically motivated self-centeredness in western accounts of value and ethical significance has tended to blind thinkers to the reality that value and ethical meaning are intrinsic to the natural world itself, albeit in ways which are deeper and more mysterious than human experience often assumes.

§8. For instance, it is a modernist assumption about value that human needs and interests are the basis for politics and supply the necessary normative content to guide economic development. This is coded within our American political philosophy as the idea that the purpose of government is to secure the rights of individuals, defined as human beings, and the idea can be traced back at least 10,000 years to the beginnings of totalitarian agricultural practices that launch the project of western civilization. But ecological science, together with the evolutionary perspective on life, have now started to reveal deeper conditions for the flourishing of life. Human beings cannot flourish and survive on earth by systematically sacrificing the long-term viability and coherence of the natural systems upon with all life depends.

§9. There is a coherence to natural systems, a deep process of unfolding wholeness perceivable at every level of scale within the natural world, that it is good for us to support. The more we understand the processes within nature that maintain and extend the wholeness of the world, the more do we understand the larger ecological meaning of purpose, of meaning, of value and of consciousness. To make this more specific, what I would like to do is to discuss what I think is wrong with the modernist view of beauty, from the standpoint of some new views about what life is and what form is that are emerging from reflections on our environmental condition and the epistemological failures that have given rise to it – failures of knowledge. A new metaphysical system – a radically innovative scientific theory of form - has been developed by the complexity scientist and architect Christopher Alexander is extremely helpful in thinking through these issues and the following discussion of wholeness is borrowed from his framework.

§.10. So consider the wind farm again, and distinguish – as modernists are trained to do – the subjective from the objective side of the experience. On the subjective side, there is the experience inside the mind-brain of the perceiver. On that side is all of the good stuff: the meaning, the value, the judgment, the consciousness of the wind farm, the interest in whether the wind farm is beautiful or exists at all. The self is located on the subjective side. On the objective side, there is the physical structure of the wind turbines, their color and shape, the surrounding earth, trees, power cables, whirling blades, wind, solar energy, carbon emissions, steel and oil. All of this objective stuff has no soul, no inherent value or purpose or awareness. In the objective world, there is no self, there’s nobody home there. This makes the modern world a very lonely place, often felt as alienation, a craving for belonging, but for a kind of belonging that is metaphysically ruled out by basic modern assumptions about what it means to be real.

§11. So if we consider the objective side of wind farms, we find these highly functional, industrially-looking creations. Some people love them because they look like modernist sculptures: pure, stripped down, exhibiting a machine-like efficiency of form. Others hate them because they look like modernist sculptures. But not just modernist sculptures, but modernist artifacts generally; that is, industrially-produced structures embodying a functionalist aesthetic.

§12. Modernist aesthetics is fixated on the idea of functionality. There is a famous story about Marcel Duchamp seeing an airplane propeller at a Paris Air show, falling in love with its form and proclaiming the end of modern sculpture. Form follows function means: beauty is a quality that indicates a utility or efficiency of the form as a means to an end. Functionality is enhanced by maximizing efficiency. That is why the enemy of functionalism is ornamentation. Functionalism is the aesthetic of the tool and of the machine, and it embodies something good (humanism) and something evil (anthropocentrism) about our modernity. Given a functionalist perspective, industrial structures are often perceived as beautiful. So why is it that our view of them changes when we start to experience the devastating consequences that industrial structures and processes are having on natural systems? I used to think that some cars were beautiful, largely for functional-modernist reasons, but now that I understand the ecological calamity of automobility as a global mass transit system, I can only perceive them as ugly, despite their precision engineering.

§13. My view is that what is going on with the clash between nimbys and aesthetic appreciators of wind farms is that each one is caught up in certain modernist ideas but also has a deeper sense of what is at stake. The nimby doesn’t like to see industrial structures in otherwise untouched nature, while the aesthetic appreciator either doesn’t mind so much or even likes the look. But each side is also affected by a feeling that there is another kind of order in the world, and that industrial infrastructure can have positive but also hugely negative interactions with nature. While the nimby wind appreciator is sensitive to the local wholeness which the wind farm might be displacing and de-centering, and also sensitive to the symbolic meaning of industrially-produced artifacts like wind turbines, she is plausibly blind to the larger wholeness that the wind farm is serving to enhance by moving away from reliance on dirty fuels. The aesthetic appreciator plausibly sees beyond the industrial image to the ecological
context which constitutes the visual meaning. As having a restorative affect, the wind farm appears beautiful for the way that it works with the larger natural systems of Gaia.

§14. For these reasons, functionalism cannot explain why the wind farm is beautiful for ecological reasons. It can only explain why it is beautiful as an industrial tool (or symbolically, as a modernist sculpture.) What is truthful about the nimby response is: modernist functionalism is an egocentric (or anthropocentric) aesthetic of the machine, but nature is not a machine. It is egocentric because it equates value with human interests, and it is mechanistic because it sees natural systems as mechanisms to be mastered, rather than as dynamic, non-linear systems which cannot be controlled. Functionalism looks at form within the tightly circumscribed context of discrete human purposes, without being able to see those purposes within a larger ecological context. But it is just those assumptions about value, as merely a human mental projection, and of nature, as a machine to be mastered, which make up the cultural roots of global ecological collapse.

§15. The study of wholeness offers a solution. Wholeness is difficult to study because it has no internal structure. It is the unity for form and experience, the underlying metaphysical relatedness of things in space and time. The theory of wholeness – developed most fully but still only in a preliminary form by Christopher Alexander – is not the same, but akin to the ecological study of interdependency between organisms, nutrient and energy flows and biogeochemical systems, it is the more basic study of form as a geometrical property of space.

§16. Construed ecologically, from the standpoint of the holistic science of natural, evolving systems, the perception of beauty is the perception of wholeness. Wholeness is an objective property of nature and natural systems. This is a very deep quality of a place, a work of art, an organism, that affects us deeply. For a neighborhood, it is a sense of belonging, a sense that everything feels right, natural, stable, alive – most especially a feeling of life, and a feeling of being yourself.

§17. Industrial structures and processes rupture wholeness with impunity. According to the theory of wholeness, the ugliness we see and feel about that destruction is a keen perception into the order of a certain region of space. It is the prevailing assumption of Modernist science and architecture that what is going on in the world is too often a nearly random aggregation of simple mechanical processes, with no special coordination or behavior as a whole. Within that view, there is little to be learnt from studying wholeness. It is just number crunching, without new insight. From the standpoint of Cartesian science, wholeness is just a cognitive artifact, something that our own thinking about the world places into our perception. There is empirical and conceptual evidence, however, that profound coordination of the whole is occurring. This coordination is not “merely” the effect of multiple random events and effects. There are strong reasons to think that this aggregation of apparently random events is, instead, a very highly organized larger structure- preserving process, in which the process in the large, does progressively pay attention to the whole, reflect the whole, and extend and make more beautiful the whole.

§18. There is a structure, visible in any given part of the world, which we may call the wholeness. The wholeness is an abstract mathematical structure, existing in space. It captures what we may loosely consider as the global structural character of a given configuration, in itself and in relation to the world around it. If we learn to see wholeness as a real feature of the world, then we not only deepen our ordinary experience profoundly, we can start building houses and neighborhoods and economies that do not hinder, but rather maintain and enhance the wholeness of a particular place. This is the metaphysical principle underlying leading principles of ecological design, such as to design something that mimics the life-enhancing features of stable natural systems, as well as definitions of sustainability such as that the earth belongs to the living.

§19. Wholeness is a function of the coherence of a region of space, in the sense of the high degree of relatedness of the entities within that space to each other. We know that ecosystems naturally tend towards greater harmonization of beings, hence higher degrees of biodiversity and lower entropy. The experience of beauty makes us feel related to the world, makes us feel at home with something, that we can find our self within it, that we feel centered in the presence of it. Is this just a feeling?

§20. This brings us to the subjective side of modernist aesthetics. Wholeness is difficult for us moderns to perceive because our cosmological picture and understanding of material reality. We make the assumption that what is truly real – physical matter – lacks meaning, purpose, subjectivity, self. If you make this assumption, then the feeling of relatedness between your personal self and the universe is mere illusion and scientifically meaningless. The science of complex adaptive systems however is revealing that nature is not a machine (reactive, reducible and constructed) but rather an active self-organizing and evolving system. The concept of perception is coterminous with the concept of life, in the sense that to be alive is to have an inside and an outside and so a need to perceive what to let in and what to keep out. The study of wholeness expands considerably our idea of what life is, and therefore what can be said to perceive, to be sentient, have purposes. The wholeness of a structure is the degree of life it has. The more life a thing has, the more wholeness it has, and it is the metaphysical tendency of things in nature to enhance their life.

§21. Degree of life in a structure has to do with the ways it embodies the geometrical properties of stable natural systems. Ornamentation can often increase the life of a structure, and hence contribute to its wholeness. In this sense, ornamentation is essential and ‘functional’. But that just shows that modernist functionalism is wrong, or that it is only partially correct as a theory of beauty.

§22. This is changing the concept of beauty by changing our understanding of life itself. The difference between living and non-living form has to do with the process through which the form came to be. One can see, just by looking, that something with living form came to be by way of a process of unfolding, where each step of the growing grew out of the prior steps, and where each development enhanced the structure (the wholeness) that already existed. What lacks living form has the look of something that was put together. Its structure did not unfold out of itself. Frankenstein is the symbol of monsterousness because of his put-together look. Suburban sprawl has this look, this feel, as do many architectural icons of modernity.

§23. According to Alexander, the feeling of being grounded and centered which people often experience when finally alone with nature is not ‘subjective’, but rather a keen cognitive awareness of the geometry of the wholeness of living processes. And the only hypothesis that explains the depth of that experience, and which allows us to pursue the deeper springs of meaning we sense that it contains, is to accept the startling, and yet ancient, belief, that the sense of relatedness we find in nature, in all beautiful things, things exhibiting wholeness, is that we are rediscovering a deeper identity of Self. To find the world beautiful and to feel that you belong there is to experience the limitations of your identity as an ego and to sense your deeper identity as a moment of the Self as a ground of the world.

§24. At first, we believed – that is, our ancestors believed – that all life was worth living. Then some things changed, and we started to believe that only life that examined itself was worth life – that is, only self-conscious life had a value. Then some things changed and we started to believe that only a godly life was worth living: creatures with souls needed to become aware of a special relationship that they had with the being or principle which created the world, in order for their lives to be worth living. Then some things changed and we started to believe that passionate, embodied engagement with the world, through the economic-spiritual development of our own unique ego-defined individuality was the only way to have a live worth living. Then some things changed and we started to believe that all life is worth living.