JULY 2010
SOCIAL ECOLOGY.....
A NEW MORALITY? ...........ALTERNATIVE CHOICES?
SUMMARY
and References
What are the key points of the discourse?
Why have I identified 'a new morality'?
The discourse has made it increasingly clear that we are talking about how people 'ought to' behave, how they should behave, rather than
how they do behave.
For example, I and others may agree that we should 'care and share', but many others are busy killing each other, generation by
generation.
Furthermore, it is not enough to care and share locally, because we are in situations where it is important to be 'global': In 2005, Mary E.
Clark described this as a 'global-community psychology'. The recent swine flu scare, May 2009, reminded us all how quickly infections
can spread across the world from one farm in Mexico.
I may argue for 'open education', and the Institute of Democratic Education may argue for democratic schools, but the evidence is that
most governments control teachers and teaching in schools by means of 'national curricula' and operate closed systems.
The arguments developed so far in this discourse are based on the following propositions:
For our survival, we depend completely on others, from the cradle to the grave. Our sense of individual freedom comes from our social
interdependence, and is best regarded as a ‘Social Freedom’. Individual Independence is a psychological and cultural myth which
leads us to reject others, and to treat them as objects. When we are subject to this delusion, we seek 'self aggrandisement' and personal
profit. This 'myth' is at the root of the exploitation of others - gesellschaft. Social interdependence asserts that we survive together -
gemeinschaft. Social interdependence is a social fact. Social freedom arises from the cooperation of the many in the interests of the
many in communities. Social interdependence and social freedom give us the moral imperative to 'care and share' for all others.
Social Ecology proposes that ‘nature’ and ‘humans’ are interdependent and interactive. All organisms form interconnected extended
ecological communities, existing as part of ecosystems. All organisms are part of the 'matter' of the universe, formed into collections of
particles, and genes,and cells. Human organisms are part of nature. Social ecology studies the impacts of competition and exploitation by
humans upon nature.
Social Epistemology recognises that knowledge is ‘a posteriori’, and is socially mediated. We discover knowledge and truth. Knowledge is
based on the testimony of others, in particular our family. We trust the veracity of these family sources, and later other expert sources. Our
experiences identify the facts that enable us to know the truth: that is, knowledge is factive, and truth is socially mediated. We have to
accept the validity and veridicality of our experiences so as to recognise our social interdependence as part of extended ecological
communities.
In spite of the facts that we live in states of interdependence with each other and all other organisms, the evidence is that humans spend a
lot of time in communities in conflict. I have to acknowledge that the concepts of interdependence and community are problematic.
Individualism, tribalism, nationalism [all forms of separatism] have led to acts of conflict,slaughter, genocide. Case studies of Northern
Ireland, Bradford, and Fiji reveal the variety of causes of conflict.
The peace makers, like Crisis Watch, declare that communities must recognise their interdependence; accept their diversity, and
similarities; and realise that for anyone to be free, everyone has to be free. The peace makers make it clear that conflict prevention is an
essential, and long term activity. I want to conclude that once you recognise the interdependence of all individuals in communities, it
becomes much easier to work in cooperation, to care and share.
Where necessary, individuals in communities may need to be educated to act in cooperation, freedom, diversity, community. To pursue
these objectives, Education will involve social interactive learning, where the learner is actively involved with others. Education
should be based on ‘social ecology’ whereby knowledge is discovered, and problems of nature investigated, and learning achieved by
interactive communities of humans and other animals, in nature.
Education should be seen as learning rather than teaching. With less focus on the transmission of ‘facts’ as givens, and more on
discovery as the means to open minds to their potential for contributing to our common survival. By recognizing the diversity of learners,
and adopting a multi-cultural approach, we can develop the support within which all can flourish, avoiding the wasted talent, apathy and
alienation that a meritocracy engenders.
Education as learning indicates that the learner is most significant. Effective learning takes place when the learner is actively participating
in investigation, exploration, discovery of things in which they are most interested ; the teacher is an aid, a guide, not a dictator.
Education as learning should be as diverse as the number of learners, taking place in any learning space with the learner free to
negotiate with their teachers what the curriculum is to be.
All learners are dependent upon their teachers, parents, family, researchers, reporters, writers, other learners, across time and space. Our
knowledge is based on the testimony of others. We can only learn to be skilled in cooperation with others. We learn to be free in
association with others. We learn to be skilled by following the examples of others. Schools could be places where all are working together
in learning communities.
Education as Learning can take place anywhere, anytime in learning spaces , where learners can discover relationships and knowledge
rather than memorizing prescribed curricula as directed by governments or religious centres. Negotiation would be a key practice in the
development of learner choice and in changing the relationships between teachers, learners and knowledge.
Open approaches to learning promote the use of open texts, open dialogue, discourse and negotiation in order to solve problems,
enabling all learners to cooperate on issues of real concern in their own local communities and globally. ‘Education as liberation’: a
pedagogy of hope.
Learners can formulate a pedagogy of social ecology, according to which a ‘green movement’ could promote ‘green living’ in a ‘green
world’;
and direct democracy, with communities based on free association, mutual and workers councils, local assemblies, supported by
cooperative households and collective work places;
where ‘green’ communities would preserve, conserve and recycle, reuse and repair.
Energy would be saved, and alternative sources developed. Water would be conserved.
Only those chemicals least harmful to the environment would be used. Paper not plastic.
People will walk, cycle, and share automobiles and public transport. We are far from this.
Development. We live in a world which is controlled by a capitalist elite - 8.6 - 10.1 million people who own as much wealth as 6.7
billion. A world in which poverty is normal, and where wealth is abnormal and excessive.
Government agencies declare that the alleviation of poverty is the top priority, and the development of the poorest countries essential.
But the evidence is that development projects lead to corruption and bribery, and the maximisation of profits for the multi national
corporations. Development and globalisation are strategies of intervention for the benefit of the 'home office' and their shareholders. They
are not strategies for the alleviation of poverty. Crops are grown for profit not the alleviation of poverty. Minerals and forests are exploited
for the benefit of the already developed world. The local communities in the poorest countries are left to die of hunger and disease.
In future, Development must benefit the host country, and their indigenous peoples. Development must be subsistent and
sustainable, as part of the redistribution of wealth. The United Nations, and all development agencies, in association with national
governments, should stop corporations stealing resources, and prevent the recent land grab by sovereign wealth funds. Micro-finances and
social enterprise should be used to promote local initiatives.
A 'green future' is subsistence, sustainable, and communal, abandoning any rule by elites, and sacrificing their capitalist exploitation
by redistributing their billions of dollars for the benefit of the billions of people living in poverty. The consequences of capitalist exploitation
have been disastrous, resulting in the death, destruction, misery of the poor majority and their children, and allowing the wealthy elites to
live in luxury.
However, the future is no better. The consequences of climate change will be shortages of food, water; the spread of disease, and
catastrophic climatic events leading to floods along the coasts, extensive deserts inland, and widespread forest fires.
Unless we adopt social ecology, develop a new morality, and make alternative choices............!
Social Ecology is a philosophy and a morality,and praxis exploring the ways in which humans should act peacefully, ecologically,
locally and globally.
J.Kelvyn Richards
send comments to hmr@kelvynrichards.com
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Ross, L. (1977). The intuitive psychologist and his shortcomings. In L. Berkowitz (Ed.), Advances in experimental social psychology (Vol. 10,
pp. 173-220). New York: Academic Press.
Staub, E. (1989). The roots of evil: The origins of genocide and other group violence.
New York: Cambridge University Press.
Triandis, H. C. (1994). Culture and social behavior. New York: McGraw-Hill.
Waller, J. (2002). Becoming evil: How ordinary people commit genocide and mass
killing. New York: Oxford University Press.
Watson, J., R. I. (1973). Investigation into deindividuation using a cross-cultural survey technique. Journal of Personality and Social
Psychology, 25, 342-345.
Zimbardo, P. G. (1970). The human choice: Individuation, reason, and order versus deindividuation, impulse, and chaos. In W. J. Arnold &
D. Levine (Eds.), 1969 Nebraska Symposium on Motivation (pp. 237-307). Lincoln, Nebraska: University of Nebraska Press.
Zimbardo, P. G. (1975). On transforming experimental research into advocacy for social change. In M. Deutsch & H. Hornstein (Eds.),
Applying social psychology: Implications for research, practice, and training (pp. 33-66). Hillsdale, NJ: Erlbaum.
Zimbardo, P. G. (1976). Making sense of senseless vandalism. In E. P. Hollander & R. G. Hunt (Eds.), Current perspectives in social
psychology (4th ed., pp. 129-134). Oxford: Oxford University Press.
Zimbardo, P. G. (2003a, In Press). Mind control in Orwell’s 1984: Fictional concepts become operational realities in Jim Jones’ jungle
experiment. In M. Nussbaum, J. Goldsmith, & A. Gleason (Eds.), 1984: Orwell and Our Future. Princeton, New Jersey: Princeton University
Press.
Zimbardo, P. G. (2003b, May/ June). Phantom menace: Is Washington terrorizing us more than Al Qaeda?. Psychology Today, 36, pp.34-36.
Zimbardo, P. G., Haney, C., Banks, C., & Jaffe, D. (1973, April 8). The mind is a formidable jailer: A Pirandellian prison. The New York Times
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Zimbardo, P. G., Maslach, C., & Haney, C. (1999). Reflections on the Stanford Prison Experiment: Genesis, transformation, consequences.
In T. Blass (Ed.), Obedience to authority: Current perspectives on the Milgram Paradigm (pp. 193-237). Mahwah, NJ: Erlbaum.
The works of John Dewey
How We Think (1910)
Reconstruction in Philosophy (1919)
Human Nature and Conduct (1922)
The Public and its Problems (1927)
The Quest for Certainty (1929)
Experience and Nature (1929)
Individualism Old and New (1930)
Art as Experience (1934)
A Common Faith (1934)
Liberalism and Social Action (1935)
Experience and Education (1938)
Logic: The Theory of Inquiry (1938)
Freedom and Culture (1939)
Knowing and the Known (1949) (with Arthur Bentley)
2 major anthologies of Dewey's works are available:
Hickman, Larry, and Thomas Alexander, eds. 1998. The Essential Dewey: Volumes 1 and 2. Indiana University Press.
McDermott, John J., ed. 1981. The Philosophy of John Dewey. University of Chicago Press.
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