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    Category: Book Prize

    The Great Re-Think

    Andrew Polson 11 March 2021

    Recent Posts

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    Colin Tudge

    The Great Re-Think

    A 21st Century Rennaissance.

    [/et_pb_text][et_pb_button button_url="https://www.amazon.co.uk/Great-Re-Think-21st-Century-Renaissance/dp/8895604342" url_new_window="on" button_text="Buy This Book " _builder_version="4.9.1" custom_button="on" button_text_size="14px" button_text_color="#ffffff" button_bg_color="#94a6bf" button_border_width="8px" button_border_color="#94a6bf" button_letter_spacing="2px" button_font="Nunito|700||on|||||" button_use_icon="off" custom_margin="30px|||" animation_style="slide" animation_direction="right" animation_intensity_slide="5%" animation_starting_opacity="100%" box_shadow_style="preset2" box_shadow_horizontal="0px" box_shadow_vertical="25px" box_shadow_blur="45px" box_shadow_color="rgba(148,166,191,0.25)" button_text_size__hover_enabled="off" button_one_text_size__hover_enabled="off" button_two_text_size__hover_enabled="off" button_text_color__hover_enabled="off" button_one_text_color__hover_enabled="off" button_two_text_color__hover_enabled="off" button_border_width__hover_enabled="off" button_one_border_width__hover_enabled="off" button_two_border_width__hover_enabled="off" button_border_color__hover_enabled="off" button_one_border_color__hover_enabled="off" button_two_border_color__hover_enabled="off" button_border_radius__hover_enabled="off" button_one_border_radius__hover_enabled="off" button_two_border_radius__hover_enabled="off" button_letter_spacing__hover_enabled="off" button_one_letter_spacing__hover_enabled="off" button_two_letter_spacing__hover_enabled="off" button_bg_color__hover_enabled="off" button_one_bg_color__hover_enabled="off" button_two_bg_color__hover_enabled="off"][/et_pb_button][/et_pb_column][/et_pb_row][/et_pb_section][et_pb_section fb_built="1" custom_padding_last_edited="off|desktop" admin_label="Author Section" _builder_version="4.9.0" background_color_gradient_direction="90deg" parallax="on" custom_margin="|||" custom_margin_tablet="0px|||" custom_margin_last_edited="off|desktop" custom_padding="100px|0px|21px|0px|false|true" custom_padding_tablet="70px||120px|" da_disable_devices="off|off|off" da_is_popup="off" da_exit_intent="off" da_has_close="on" da_alt_close="off" da_dark_close="off" da_not_modal="on" da_is_singular="off" da_with_loader="off" da_has_shadow="on"][et_pb_row _builder_version="3.25" max_width="800px" use_custom_width="on" custom_width_px="800px" locked="off"][et_pb_column type="4_4" _builder_version="3.25" custom_padding="|||" custom_padding__hover="|||"][et_pb_text admin_label="Title" _builder_version="4.9.0" text_font="Nunito|600|||||||" text_font_size="15px" header_font="||||||||" header_2_font="Abhaya Libre|700|||||||" header_2_font_size="64px" header_2_line_height="1.2em" header_4_font="Nunito|700||on|||||" header_4_text_color="#bda392" header_4_letter_spacing="2px" header_4_line_height="1.8em" text_orientation="center" custom_margin="||40px|" animation_style="fade" animation_direction="right" animation_starting_opacity="100%" header_font_size_tablet="40px" header_font_size_last_edited="off|desktop" header_2_font_size_tablet="40px" header_2_font_size_phone="" header_2_font_size_last_edited="on|tablet" locked="off"]

    Book Briefing

    by David Lorimer

    [/et_pb_text][et_pb_text _builder_version="4.9.1" text_font="Nunito||||||||" text_font_size="18px" text_line_height="1.8em" header_font="||||||||" custom_margin="|||" custom_padding="|32px|10px|32px|false|true" animation_style="slide" animation_direction="right" animation_intensity_slide="5%" animation_starting_opacity="100%" locked="off"]

    Colin’s felicitous phrase ‘convivial societies in a flourishing biosphere’ is the mantra
    conveyed by this remarkable tour de force of a book, the fruit of a lifetime of wide
    reading and deep reflection on the key challenges of our time, rooted in his case in
    our agricultural practices. The thesis is that we have to rethink everything from the
    first principles of morality and ecology, grounded in a transcendent metaphysics that
    was also rediscovered in the Florentine renaissance. Such a renaissance has to be a
    grass roots initiative for the very good reason that the dominant corporate oligarchy –
    a complex represented by Big Energy, Big Food, Big Agriculture, Big Tech, Big
    Chemical, Big Pharma and Big Finance, with its focus on increasing wealth and
    power - has bought up government policy and mainstream media, forming what
    some people refer to as a Deep State in terms of its pervasive global influence.
    However, as Paul Hawken noted in his 2007 book, Blessed Unrest, millions of NGOs
    are already working towards a more humane, regenerative and compassionate
    world, but the whole movement lacks a coordinating structure that could potentially
    be provided through Internet means. This theme has come up in a number of our
    recent webinars, notably in connection with indigenous cultures and the Humanity
    Rising initiative.

    As Colin shows in the diagram accompanying his article in this issue, a grassroots
    Renaissance has to begin with a change of mindset and therefore values, the
    transformation of infrastructure towards genuine democratic government, green
    economic democracy and law, and action in terms of enlightened agriculture, food
    culture and appropriate technology, all in the service of a convivial society in a
    flourishing biosphere. This means redefining our aspirations and correspondingly our
    institutions and values, elements that determine the structure of the book: the nature
    of the task, the goal, action, infrastructure, mindset and prospects for the future. On
    the diagnosis front, Colin notes that our economies are still geared to maximising
    consumption and economic growth rather than well-being, and gives a good
    overview of the present state of the world. He then asks three fundamental
    questions: what is good? What is necessary? What is possible? He states – quite
    rightly in my view – that ‘All human action should be guided by moral/metaphysical
    principles on the one hand, and by the principles of ecology on the other.’ (p. 40) The
    systems implication is that ‘everything must be rethought in the light of everything
    else’ and in context in order to arrive at a coherent holistic worldview that applies
    perennial principles to everyday life.

    The current economic context is one of neoliberal competition originating in the
    1980s, and which is now past its sell by date in terms of collateral destructive social
    and ecological fallout and the fallacy of such metaphors as trickle-down and rising
    tides lifting all boats in a world of rising inequality. Even 100 years ago, philosophers
    like Kropotkin were highlighting mutual aid and cooperation as an alternative view on
    Darwin, which the more recent work of David Loye has reinforced. We are by nature

    convivial creatures with built-in empathy for each other. A flourishing biosphere has
    to be based on the same fundamental principles of morality, ecology and the sense
    of the sacred, characterised by Albert Schweitzer as Reverence for Life: ‘although
    competition is an inescapable fact of nature, cooperation is the norm.’ (p. 84)
    Moreover, Gaia theory has amply demonstrated the reciprocity between life and the
    Earth in complex ecosystem feedback loops.

    In terms of action related to jobs, crafts and robots, Colin charts the evolution of
    technology where IT ‘can be seen as the ultimate extended phenotype.’ Schweitzer
    also pointed out that there were three forms of progress relating to technology,
    socialisation and spirituality– he regarded the last as the most important, what Colin
    calls progress of heart and mind. Incredibly, he notes that ‘we are organising our
    own redundancy as a species, relegating humanity itself to the sidelines… which is
    surely not a sensible ambition.’ (p. 109) This policy is underpinned by ‘uncritical
    technophilia’ in the service of maximising short-term profit and market share –
    characterised as the ‘realistic’ view; this word needs to be comprehensively
    redefined. The same redundancy is evident in industrial agro-monoculture with its
    arguments about economies of scale, and consequent displacement of millions of
    subsistence farmers into urban slums. Interestingly, current developments echo
    those of the early 19 th century when skilled tradespeople were replaced by poorly
    paid machine minders. Hence Colin’s powerful argument that ‘what matters most is
    the effect that our technologies have on ourselves – our ways of life, our politics, our
    relationships, our health, our psyche – and on fellow creatures and on the Earth.’ (p.
    121)

    This brings him into the centrality of agriculture with its emphasis on ‘bigger and
    smarter technologies that maximise outputs and minimise labour’ whereby
    machinery will eventually be controlled from the farmer’s computer terminal. Such
    developments, as Colin rightly points out, ‘are the very opposite of what is required
    to foster conviviality and to keep the natural world in good heart.’ He then discusses
    the evolution of agricultural systems, explaining his own policy of ‘enlightened
    agriculture’ which he has translated into corresponding organisations and
    conferences on Real Farming. This is all well worth reading in detail - farms are
    regarded as ecosystems and agriculture as a key component of the biosphere. The
    key is to imitate Nature’s biological efficiency of sustaining life with minimal input and
    minimum waste, which involves a radical redefinition of the term efficiency as
    understood in capitalist terms. Colin sums this up in a series of six great untruths that
    threaten to kill us all. Correspondingly, he explains his ideas on a new food culture,
    drawing on the history of the nutrition and emphasising the importance of traditional
    cooking and folk knowledge, including putting cooking and gardening on the school
    curriculum.

    The section on infrastructure covers political governance, an economy fit for
    purpose, and law as it relates to land management. Colin engages in radical
    critiques of all these systems, proposing a number of axes between polarities and
    advancing a view based on Keir Hardie’s green social democracy to replace our
    existing system of ‘metadarwinism’ and rule by oligarchy – the key question
    becomes ‘how to break the feedback loop that keeps the oligarchy in power and to
    expose the crude thinking lies behind it.’ (p. 200) He shows through the history of
    economics how we have evolved a system devoid of morality, ecological principles

    and compassion, a somewhat ironic development in view of Adam Smith’s work on
    human sympathy. Since the 1980s, finance capitalism has come to dominate
    economic systems where wealth has trickled up, markedly so as a result of
    pandemic lockdowns that have devastated small businesses worldwide. Colin sets
    out six key components of Green economic democracy, including a role for
    community ownership with a minimalist and circular economy. His chapter on the law
    of the land builds constructively on the radical ideas of Henry George.

    The last part on mindset brings us to philosophical and ethical essentials required to
    underpin a 21 st -century Renaissance. Colin discusses three basic approaches to
    morality – utilitarian/consequentialist, deontological/ focused on duty, and virtue
    ethics. He then proposes a universal morality based on compassion, humility and
    reverence for life, quoting the Dalai Lama’s call for a Revolution of Compassion. The
    next chapter gives a good summary overview of the history of science, culminating in
    an important section on the need for science to be taught alongside philosophy of
    science, including such empathic approaches like that of Barbara McClintock. I
    would like to have seen some mention in this discussion of the work of RG
    Collingwood, whose Essay on Metaphysics was a riposte to the logical positivism of
    the 1930s, making it crystal clear that metaphysics represented by presuppositions is
    an essential underpinning of all intellectual activity, including science. This work has
    more recently been developed by Nicholas Maxwell.

    Overall, the cultural missing link is metaphysics with its core questions: what is the
    universe really like? What is goodness? How do we know what is true? How come?
    In addressing the first question, Colin discusses transcendence, oneness, the sense
    of mystery and intuition. Increasing numbers of people, including myself, are
    sympathetic to the view that ‘consciousness may be a principal component of the
    universe itself’ (p. 314). However, Colin does not take the further step of explicitly
    discussing the western tradition of gnosis or direct non-dual knowledge that is its
    own experiential validation through what is traditionally known as the eye of the heart
    or the eye of contemplation. By contrast, the eye of reason requires evidential proof
    since its method and perception is indirect rather than direct, as Radhakrishnan has
    pointed out. The concept of oneness is absolutely crucial since it logically entails
    interdependence and interconnectedness that have profound implications at every
    level, as I myself have argued in Resonant Mind with my proposal for an ethic of
    interconnectedness. At the very least, Colin argues that the ideas of transcendence
    and oneness should be taken seriously along with his ethic of compassion, humility
    and reverence for life.

    All social movements are based on key orienting principles and ideas. Most readers
    will agree that we are in need of a transformative upgrade based on our most
    profound transcendent and scientific principles. As Colin highlights in his conclusion,
    the ingredients are in fact already in place but kept largely out of view by the
    pressure of our current dominating infrastructure. As I suggested in my first
    paragraph, we need better coordination and communication of this New
    Renaissance worldview to which the Network is devoted, along with countless
    resonating self-organising initiatives. This brilliant analytical synthesis is a hugely
    significant contribution to articulating the necessary framework and should be very
    widely read, discussed and acted upon.

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    Author

    Colin Tudge

    [/et_pb_text][et_pb_text _builder_version="3.27.4" text_font="Nunito||||||||" text_font_size="18px" text_line_height="1.8em" header_font="||||||||" text_orientation="center" custom_margin="|||" custom_padding="||10px|" animation_style="slide" animation_direction="right" animation_intensity_slide="5%" animation_starting_opacity="100%" locked="off"]
    Colin Tudge is a biologist by education and a writer by trade who has worked for some years worked for BBC Radio3, New Scientist, and Farmers Weekly, and is author of about 20 books on the life sciences, agriculture, and food – and is increasingly interested in metaphysics. He a co-founder of the Oxford Real Farming Conference and the College for Real Farming and Food Culture. His latest book, The Great Re-Think, is published by Pari Publishing and available online from Blackwell’s and Waterstones.
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