A specter is haunting modern civilization—the specter of Gaia. All the powers of the global capitalist market have been entering into a holy alliance to exorcise this specter.
The name “Gaia” is borrowed from the scientific hypothesis of James Lovelock, who himself borrowed it from author William Golding, who in turn borrowed it from Hesiod’s telling of ancient Greek cosmogony. Do not imagine an anthropomorphized goddess, “Mother Nature,” when you hear this term. Imagine instead a gigantic, even monstrous assemblage of coevolving lifeforms precariously perched upon a complex, self-organizing set of geochemical feedback loops necessary for maintaining the habitability of this planet.
For several hundred years, this living Earth has been treated as a mere background to human activity, a storehouse of raw materials to be violently exploited, a passive stage upon which our technological progress could unfold indefinitely. But Gaia could not be dispelled by the industrial might or monetary magic of global capitalism. Gaia has only been further provoked by it.
Despite the wishful thinking of capitalist economists, the market is not a “perpetual motion machine” insulated from the biophysical inevitabilities of entropy and extinction. Since the end of the last ice age 12,000 years ago, the human economy has always existed at the grace of the Earth’s ecology. Whether agricultural, industrial, or informational, our species has undertaken each new mode of production with tremendous Promethean creativity, but also with increasing ignorance of the geophysiological conditions making it all possible.
“Gaia’s intrusion,” as the philosopher Isabelle Stengers has referred to it, has always been inevitable, but until very recently, it was for the most part only decipherable scientifically through complex data sets and computer simulations of global temperature rise, biodiversity loss, and many other relatively abstract metrics detailing the fraying of its feedback loops. Timelines stretching to the end of this century warned of the dire consequences of failing to take bold action to curb greenhouse gas emissions and reverse other ecologically unsustainable practices. Insurance companies were beginning to feel uneasy about the increasing severity of droughts, wildfires, and hurricanes, but surely Gaia could wait for the market to adapt.
With the rapid and virulent emergence of the COVID-19 pandemic the situation is just as it was before, only massively accelerated. After a decades-long trial period, planetary transformation is now no longer optional: “we do not have any choice, because [Gaia] will not wait.”
What remained a specter —a barely perceptible threat safely hidden behind the noise and smog of business as usual—has now brought the entirety of modern human civilization to its knees. The immediate public health threat posed by the virus is potentially catastrophic on its own. And with most of the world’s human population unable to consume or produce at the ever-increasing rates required of a capitalist system, the economic fallout threatens to become even more severe.
Marxist philosopher Fredric Jameson once said that “it is easier to imagine the end of the world than to imagine the end of capitalism.” Jameson’s statement was borrowed from H. Bruce Franklin, whose original utterance was composed as a question: “What could [our species] create if [we] were able to envision the end of capitalism as not the end, but the beginning, of a human world?”
With the old world now on the brink as humanity is brought to its knees by Gaia,—the for too long taken for granted ground beneath our feet—our species has a fateful decision to make. Will we continue to pray to the God of the Market by imposing another round of what Naomi Klein has called “disaster capitalism” or might we invoke an older god?
Gaia is not “the environment,” not “Nature” as modern people have conceived of her. Gaia does not passively suffer our historical projects. Nor has Gaia come in the ancient form imagined by our ancestors. Gaia is not natural and not mythical. Gaia is a geohistorical hybrid, to use Bruno Latour’s favored definition. Latour asks us to face Gaia not as a transcendent mythical or immanent natural unifier, but as a call to return to concrete, earthbound existence as members of a Whiteheadian “democracy of fellow creatures.” Gaia is just as much a historical agent as we are, if not more so.
Finding ways to get along with the bizarre biological neighbors modernity has for several centuries prided itself on ignoring will not be easy, as the still unfolding COVID-19 crisis exemplifies. Human survival in this new/old Gaian reality will require reimagining our political, religious, scientific, and artistic forms.
Our concept of “society” will need to be expanded to include non-humans. Time itself will need restorying: History has always been ending; myth endlessly beginning; and creation forever ongoing. We are not the rational animal capable of calculating profit and loss in advance of our exchanges. We are not lords of the land and owners of private property. We are coevolving creatures like all others, bound by a single atmosphere, of a kind with the bacteria that fertilize the soil, with the wheat and fruit trees, with the bees that pollinate their flowers, with all the other plants and animals.
Becoming Gaian is not so much a matter of reinventing ourselves as “merely” biological organisms as of shedding our god-like Promethean ambitions, of learning to settle down here on the earth beneath the sky instead of setting sail once more, this time beyond all finite horizons, as if Mars, too, could be colonized and capitalized. Contrary to the dualisms of the modern world view, the capitalist economy cannot float above its material conditions like a perpetual motion machine. Contrary to Jeff Bezos and Elon Musk, our species is not destined for space capitalism. All that is solid has not melted into air. Even the “cloud” that hosts our digital economy depends upon massive super-cooled server farms and undersea cables to power its invisible network.
Our conditions of life, and our shared vulnerability, have never been more apparent than during this planetary quarantine. Millions of people will soon find themselves in need of medical care, and billions more will need an economic lifeline. All humanity, despite our social distancing and our cultural diversity, must now unite against a common enemy. But who is this enemy? COVID-19? If we are no longer modern, we cannot so easily disentangle ourselves from this viral agent, as though “Nature” had raised a microscopic army against us. After all, maybe we are the virus. Maybe COVID-19 is a Gaian antibody. Nonsense: we, too, are Gaians. We, too, have a place on this planet, if only we would learn to inhabit it more humbly.
Gaia’s intrusion in the form of a viral pandemic is turning our lives upside down and inside out. Perhaps now, from the perspective it has granted us, we will come to see that we are in a crucial sense surrounded by the Earth, enclosed within it, trapped, earthbound. We cannot escape to a beyond, Musk and Bezos’ extra-terrestrial utopianism notwithstanding.
We must re-think human freedom and human-earth relations as though Gaia mattered. Humans are not as free and teleological as moderns have imagined; nor is nature as dumb and deterministic. Marx said that the worst human architect is distinguished from the best honey bee by the fact that the former designs his building ideally before constructing it materially. Man has a plan. Bees, apparently, are simply automatons obeying blind instinct. But is this really how human or bee creativity works?
Organic architect Christopher Alexander studied how medieval cathedrals were generated over generations in a purposeful but not centrally planned way. This is akin to the way insects build their nests, following a simple organizational patterning language out of which emerges enduring forms of beauty. Buildings that are designed and built in the way Marx imagined tend to be dead structures meant for money-making rather than living. Consciousness of the power of ideas does not mean mastery over ideas. Ideas possess us, purpose us; we participate in their power, co-workers and not free inventors.
We need new practices of aestheticization, new stories, new rituals (or perhaps we need to respectfully recover “old” practices, stories, and rituals) to help sensitize us to the values of nonhumans. Our survival depends on it.
Becoming sensitive to the values of nonhumans doesn’t mean we don’t still have a hierarchy of values that in many cases puts humans at the top. As Whitehead says, “life is robbery.” But, he continues, “the robber needs justification.” What is the human, anyway? Are we one species among many? In an obvious sense, of course we are; and we ignore our dependence upon and embeddedness within wider ecological networks to our own peril.
In another sense, we are not just another species. We have become, for better or worse, a planetary presence, a geological force. How are we to justify our presence on the Earth? What does ecological justice look like when the idea of justice is expanded beyond just human society? These are questions any civilization hoping to survive the next century is going to need to answer.
This is an abridged version of a longer article first appearing @ Footnotes2Plato by Matthew David Segall is licensed under a Creative Commons License.
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