From the book: The Revolution Ecological Thought libertarian Murray Bookchin " (S. Varengo) cited., P. 82, 83, 84, 85, 86 [Chapter 3.1 "The ecological society" ].
The hierarchical society has no future and our only alternative to extinction social utopia [2].
Bookchin, arguing that the causes of the ecological crisis are social, says the need for a radical transformation of society: the only possible solution to avoid environmental catastrophe is, in its view, the creation of a new company that he defining label. In this regard it is important to note that Bookchin, on the one hand, ask a harsh critique of all solutions that do not provide such a radical and, harshly criticizes those who believe society as a whole and humanity as guilty of this ecological disaster:
Environmentalists and progressives misanthropes Ammannato us a steady diet of rebuke about how "we", as a species, we are responsible for environmental degradation. No need to go to California to find a bunch of mystics and gurus who have the ecological problem and its foundations focused on this vision and asocial species. New York is just as well. Do not forget so easily show the "environmentalist" in the 70 organized by the Museum of Natural History in that city, with a long series of scenes that showed the public examples of pollution and ecological destruction. The last of these, which concluded that the exhibition brought the incredible title "The most dangerous animal on Earth," and consisted solely of a large mirror reflecting the image of the visitor who had found a stop in front of it. I still recall the image of a little child who looked black mirror, while her white teacher trying to explain to him the message that the arrogant scene trying to communicate. There were scenes representing the managerial staff of companies that decide to deforest entire mountains or government officials acting in collusion with them. The message was one of representation, fundamentally anti-human: they are individuals as such, not the greedy companies and those who benefit, to be responsible for the ecological imbalance [3].
If you want to solve the environmental crisis is necessary, according to Bookchin, be aware of the fact that the capitalist system is incompatible with the restoration of a harmonious relationship between humans and the environment and therefore should be completely dismantled and replaced by entirely different social relations :
No attempt to resolve the crisis within the structures of bourgeois environment can succeed. Capitalism is by definition antiecologico. Its existence is governed by the laws of competition and capital accumulation, legge che Marx riassume in questa frase: "la produzione fine a se stessa". Tutte le cose, per quanto rare e preziose "hanno un loro prezzo" e sono oggetto di mercato. In una società di questo tipo la natura è per forza di cose trattata come materia prima da saccheggiare e da sfruttare. La distruzione del mondo naturale, lungi dall'essere semplicemente il risultato di errori grossolani, discende inesorabilmente dalla logica della produzione capitalista [4].
Risulta perciò evidente la lontananza di Bookchin da ogni tipo di politica riformista che crede di poter risolvere i problemi ecologici attraverso riforme parziali della società senza operare nessun tipo di cambiamento radicale; secondo Bookchin limitarsi a effettuare piccoli cambiamenti non solo non è sufficiente per risolvere la crisi, ma impedisce anche la comprensione della vera origine del disastro eco logico:
Le "soluzioni" parziali, come dei cosmetici, servono solo a nascondere la natura profonda della crisi ecologica, sviando così l'attenzione pubblica e le analisi teoriche da una corretta comprensione della vastità e della portata dei cambiamenti necessari [5].
È dunque necessario non limitarsi a riformare l'attuale società ma agire per una profonda e radicale trasformazione sociale che renda possibile lo sviluppo di una società ecologica e razionale [6], l'unica in grado di riportare l'evoluzione sociale in seno all'evoluzione naturale:
You can not think of turning this society a bit 'at a time, with little change. For the most part, these small changes are nothing but shots of brake can only hope to reduce the idle speed with which the biosphere is destroyed. Of course, we can gain as much time as we can in this race against the biocides. And we must do everything possible not to get us through. But nevertheless, the biocide will continue, unless you convince people that we need a radical change and we do not arrange for that purpose. You must accept the fact that the current capitalist society must be replaced by what I call "ecological society", ie a company that involves the radical social changes needed to eliminate environmental abuses [7].
Since the domain of human beings on nature arises, as has been said, from the domination of man by man is evident that the new society advocated by Bookchin to be characterized by its internal hierarchies and forms of domination , which will be non-hierarchical and classless.
Elimination of dominion over others, in all forms in which it occurs, and the cancellation of the principle of domination, both in respect of human beings to nature, will ensure that the new company label is oriented in a libertarian
An ecological society must be a libertarian society, where people living in the Confederation and in community with others, whose aim is not progress in the competition, nell'egotismo progress, progress in the domination of nature, progress with the domination of ' man [...]. Must be progress towards cooperation through mutualism, mutual aid harmony [8].
The ecological society will, according to Bookchin, based on the concept of universal humanitas recognizing that "the human animal is biologically designed to live with others, to care for and love them within a social group defined widely and freely" 9. So, we will extend to all of humanity's ancient values \u200b\u200bof beneficial, complementary and irreducible minimum:
The success of the revolutionary project today is linked to the emergence of a general human interest to put aside any special interest class, nationality, ethnicity or gender [10].
For the realization of this radical social transformation advocated by Bookchin is important to the development of a general human interest: this is possible thanks to the emergence, in the contemporary era, new issues transclassiste dictated by the appearance of a severe ecological crisis on the horizon . To make this transformation happen, it is important to use radical * a new sensibility and new nodes of thought in order to develop, through the utopian thought and imagination, the idea of \u200b\u200ba new company:
In this confluence of social crisis and ecological crisis can no longer afford a lack of ' imagination, we can not do without the utopian thinking. This crisis is too serious and too broad in perspective because they are resolved with the usual ways of thinking first and foremost with the feeling that it was precisely the origin of these crises. Years ago, French students of May '68 expressed this admirably clear opposition of alternatives with the slogan: "Be realistic, ask for the impossible." In this proposal, the generation that goes towards the next century can add the most solemn injunction: "If we do the impossible, we face the unthinkable!" [11].
Bookchin therefore, making extensive reference to Utopianism of thinkers like Rabelais and Fourier [12], considers it vital that a dialogue utopian to imagine that enables completely new possibilities and alternatives:
Perhaps never has been as important as today awaken the imagination to create radically new alternative for every aspect of daily life [...]. In the form of play or novel, science fiction or poetry, the rediscovery of old traditions or fanciful experimentation, it [the utopian thinking] should come back with all its power to stimulate and suggest. The dialogue utopian, in all its existential must impregnate the abstractions of social theory [13].
is important to remember here the distinction made by Bookchin between utopianism and futurism that leads him to argue that "in fact, the future is a utopian fictitious utopianism is as environmentalism is destabilizing to the logic of ecology" 14
While outlining some of the guiding ideal ecological society, Bookchin deliberately avoids a detailed description of the future society considers it important that it be born free from the collective dialogue:
The idea of \u200b\u200bventuring a description of utopian as it appeared and how a company label is attractive, but I promised to leave this task to that utopian dialogue which today we definitely need [15].
For Bookchin in any case, the new company will be radically different from today and will be based on new values \u200b\u200bit is now possible only thanks to seize "the power of utopian thinking"
The strength of utopian thought, that that vision of a new society that contests all assumptions on which modern society is its intrinsic ability to see the future in terms of shapes and values \u200b\u200bradically nuovil [16].
2. ID., Introduzione in Post-Scarcity Anarchism , cit., p. 15.
3. ID., Per una società ecologica , cit., pp. 18-19. Cfr. 4.1 per approfondire questa critica, rivolta in particolare alla deep ecology .
4. ID., Introduzione in Post-Scarcity Anarchism , cit., p. 12.
5. ID., L'ecologia della libertà , cit., p. 24.
6. Bookchin negli ultimi anni parla sempre più spesso di società razionale : cfr. J.
BIEHL, The Murray Bookchin Reader , cit., p. 10.
7. M. BOOKCHIN, Prefazione all'edizione italiana di L'ecologia freedom , cit., p. 10.
8. ID., The ecological crisis: its roots in society , cit., P. 5.
9. ID., Ecology of Freedom, cited above., P. 466.
10. ID., For an ecological society , cit., P. 184.
11. ID., Ecology of Freedom, cited above., P. 78.
12. See id., utopianism and futurism, "Will," No 3, 1981 82 (tit. orig. Utopianism and Futurism, in Toward an Ecological Society , Montreal, Black Rose Books, 1980): "The great utopian ideals - those of Rabelais, Fourier and Morris - must be projected beyond the size of their time. "
13. There , p. 489.
14. ID., utopianism and futurism, cit., P. 76.
15. ID., Ecology of Freedom, cited above., P. 501.
16. ID., utopianism and futurism, cit., Pp. 78-79.
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