And that feeds into my own concerns to avoid an overly abstract kind of moralizing position, because I think the existence of that emerging structure of antipathy to the consumerist way of living can provide a certain legitimation for what I’m calling an alternative hedonist politics, understanding a need to move to an alternative way of thinking about progress and prosperity. I think that there is a certain amount of disaffection with the so-called consumerist good life. And since, in fact, many people do now deplore the stress and time scarcity of the work and spend type of existence, the appeal already has some basis in experience. I think inviting people to consider the benefits to themselves of adopting more ecofriendly ways of living is surely a more effective way of winning their support than instilling yet more panic and alarm over climate change. They’re too fixated on work and money-making with too little appreciation for the pleasures of having more time, doing more things for oneself, traveling more slowly, and so on. But that tends to get seen as dutiful belt-tightening or as a problem to be overcome in pursuit of a consumerist way of living that in many respects, I think, is dystopian and anti-hedonist. Very often it is accepted that we need in the future to fly or drive less, for example, or consume less stuff. I don’t think it’s been sufficiently emphasized that there is enjoyment to be had from revised ways of living. So there are negative aspects of contemporary ways of living that I’m stressing, and I’m arguing that if we were to opt for an alternative-what I called an alternative politics of prosperity, an alternative way of thinking about the pleasures of living well-then we could not only create a green renaissance of some kind but also, as you say, enjoy ourselves more. I’m talking here about the dominance of the work ethic, the way in which that creates time scarcity for everybody, how car culture and planes are very polluting, create a great deal of congestion, and so on. We need to prioritize care and downplay the forms of productivity that are not improving our lives at all.īut what is more distinctive to my own viewpoint is the emphasis I’ve placed on the downside of the so-called good life associated with consumer culture today. And I think most environmentalists will also accept that we need a break, ultimately, from growth-driven capitalism and the consumer culture on which it depends. KATE SOPER: I think probably what I should emphasize is what is particularly distinct about my own argument, because I think a lot of commentary on environmental crisis is going to accept that there can’t be any sustainable planetary order that doesn’t involve much greater equality, both within and between nations. Maybe you want to say a little bit about your arguments there before we move on to discuss them. Alternative hedonism is not only going to help us create sustainable consumption, create a better possible future, but also, in the process, it is actually going to bring us greater pleasure, give us more time, enable us to slow down and enjoy life more. LYNNE SEGAL: The core of your work is to argue for alternative hedonism. At the end, they are given questions from the audience by Anthony Morgan, editor of the Philosopher. XCODE VS VISUAL STUDIO .NET CORE SERIESIn this conversation, which took place live as part of our new events series on Philosophy Today, they delve into the finer points of Soper’s argument and discuss them in connection with Segal’s investment in care work. Segal and Soper have both made significant contributions to the struggle for gender and sex equality, Marxist and socialist thinking, and environmentalism. The issue also includes an essay from Lynne Segal about the connections between care work and political optimism. On the contrary, post-growth life might present an opportunity for greater pleasure while also giving our overtaxed planet a new lease on life. Our most recent issue, The Politics of Pleasure, features a forum led by Kate Soper, who argues that a post-growth economy need not be a recipe for austere misery.
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