Minimalism

Minimalism: The Path to an Organized, Stress-free and Decluttered Life
pub. Gwyneth Snow, 2017
207 pages

Although I associate minimalism with the mindset of people on YouTube who own less than a hundred things, or live out of a 2-liter backpack, the minimalism in this book is a far more approachable form. The first half of the book takes a look at home organization and decluttering before focusing on the personal side of minimalism -- like the insight it can offer to our relationships.  The essence of the book's message is this: figure out what things and what people in your life truly bring happiness, and let go of everything else.  Although the message of this is similar to Spark Joy, a popular work on decluttering,  Minimalism distinguishes itself from other books on decluttering and simple living  by examining the origins of minimalism proper in art, later expanding on them in a section on interior decorating, and referencing principles of yoga.   I found the work most valuable for its decluttering tips on cleaning kitchens, closets, and so on. In the last few months I've drastically reduced the amount of clothes I bother with (limiting myself to whatever fits in the closet and my dresser),  donating boxes of read-once-and-never-again books to Goodwill, and eying my DVD albums with a glint in my eye. The author doesn't address books and such,  beyond suggesting readers switch to ebooks, so the application there was limited for me.  However,  the price can't be beat....it's being offered for $0.00.

Affluenza

Affluenza: the All-Consuming Epidemic
© 2001, 2004, 2014  John de Graaf, David Wann, Thomas Naylor
288 pages

In getting and spending, we lay waste to all our powers -- so sayeth the poet. Originally published in 2001, Affluenza is a critique of consumerism, which it depicts as a disease affecting not just the body politic, but the environment. The authors use visual language drawn from medicine -- "feverish expectation", "hardening of the traffic arteries", "community chills" to argue that rampant consumerism is not only making us unhappy,  it has unraveled communities and is presently sacking the Earth.  This book has been on my radar for many years now, but I've always resisted it given that I'm in the choir this is preaching to.  I found it more varied than expected, and it does an admirable job of attempting to be nonpartisan. This third edition is genuinely valuable in keeping the material up to date,  using the sharing economy as a way of demonstrating of how we can do more with less,  Most of the suggestions for cutting back are appropriate only for an affluent audience, however, so I suspect the target audience is the comfortable-yet-feeling-guilty.

Affluenza has a pronounced emphasis on environmentalism, but it opens with a more diverse array of topics.  There's a disappointingly small section on the psychology of desire, how we pursue happiness through the acquisition or consumption of things but are then left feeling unsatisfied.  Their history of consumerism draws from works like Susan Strasser's Satisfaction Guaranteed indicate that the family-based consumer dream of the 1950s quickly became an individual-based consumer dream, with society being re-made to match.   Stores, for instance, became locations to go to and consume, rather than being part of the community; compare walking down the street and mingling with fellow citizens, then buying goods in a small bookstore owned  by someone in the community, whose business interacted and supported other businesses (local accountants and sign-makers, for instance), to a solitary individual driving by himself to a large box owned and sustained by a corporation outside the community.   The  mass focus on maximizing individual consumption -- the cheapest price, at any cost -- has reactions that not only unravel the very fabric of communities, but create lonelier people in the bargain.  Technology is something of an enabler in this regard: people whip out cell phones to stay "connected" the moment there is a lull in their activity, but in so doing lose focus of the very people they are with.  I think Erich Fromm -- who wrote in To Have or to Be? that we have become a people obsessed with having, with possessing and attempting to mount our happiness on that -- would have much to say about people who attend a play or go to the zoo and spend the entire time staring at their phones.....so concerned with capturing the experience they actually remove themselves from the experience.

The chapters on the despair of consumer therapy have the authors at their nonpartisan best. They report with delight that the Mormons are even more concerned about consumerism -- or rather, materialism -- than the students of Berkley.  They quote William Ropke's A Humane Economy: the Social Framework of the Free Market, in which the conservative offers a measured defense of free markets -- measured in that the free market is a necessary element of a free society, but  that it cannot be  the definer of its values.  Elsewhere,  they continually use the conservative label to refer to  anyone in league with advertisers and plutocrats, so I don't think they're very used to seeing anti-consumerism as a nonpartisan issue.  They marvel at Ropke,  asking readers if they could imagine any conservative writing such a thing today. Well...yes?  Rob Dreher, Wendell Berry,  and Anthony Esolen are a few who come to mind immediately, and just about anyone writing for The American Conservative.    Another hiccough is that the authors don't seem to be paying attention to what they write:  shortly after proposing a series of laws with the object of improving quality of life by reducing hours and mandating vacation/sick/universal paternity-maternity care,  they discuss a factory that reduced its operations to four days a week to save money, despite the union's protests.  After fighting to resume the five-hour day, the union's members immediately realized they actually preferred the extra day off, and so petitioned to reverse their previous petition. The authors comment that it was unfortunate that the  initial choice was forced on people,  apparently not realizing that its previous list of mandatory this--and-thats are also forced.  Ditto for the authors hailing regulatory agencies and in the same breath lamenting that said regulatory agencies are in cahoots with the people they're supposed to be policing.   Regulatory capture, dear authors --  problems can't be dispatched with a bill from Congress.

I found Affluenza an interesting book, quoting from a good range of authors --  diverse in fields as well as core beliefs. Its overall emphasis is a little weak, I think -- "Someday we're going to run out of resources and that will suck". Environmental stewardship is always an easier sell from the  immediate quality of life angle (clean air and water) than the more abstract (bad things...eventually..in the future).   The same is true for anti-consumerism and advocacy for simple living; they would be better served with an emphasis on the misery of getting-and-spending than on matters that can only be handled by the national government at large, i.e public policy.


Related books which were cited:
Satisfaction Guaranteed, Susan Strasser
Bowling Alone: the Collapse and Revival of American Community, Robert Putnam
The Geography of Nowhere, Jim Kunstler
American Mania: Why More is Never Enough, Peter Whybrow

Cited and on my to-read list:
Alone Together, Sherry Turkel
A Humane Economy: The Social Framework of the Free Market

Related:
The Plain Reader, various authors

How to Live

Musonius Rufus on How to Live
© 2012 Ben White
112 pages

Virtus isn't just for the men any more.  Musonius Rufus is the forgotten Stoic, a man hailed alongside Socrates as nigh-saintly by Origen, but now almost forgotten. More's the pity, because Rufus didn't offer just another collection of admonishments to keep in mind what you can control and what you can't.   What works remain of his are simply known as Lectures and Sayings, recorded not by him but by a student. They apply the lessons of philosophy across the entire experience of human existence, giving modern readers a taste for how broad the day to day lessons of the Stoics actually ran -- from the meaning of life to proper beard grooming.

The most extraordinary aspect of Rufus' teaching for the modern reader is that he maintained that philosophy was fit for women as well as men. The pursuit of virtue and the pursuit of manliness, for the Greco-Roman mind, were one in the same;  virtue was manliness. Not one to be limited by etymology, Rufus argues that women can profit just as well by philosophy as men. They carry the same inner spark, and the fruits of a philosophically-tamed soul are just as salutatory for a woman as man. Does a woman not need courage to defend her young against those who would harm them? Does she not need clear thinking to balance the household accounts, and does she not need self control to maintain peace in the home, and to protect herself against the same foibles of humanity as her husband?

Rufus does not merely maintain that women can be philosophers, too;  given that men and women share the same divine gift, Reason, they can perceive and are thus subject to the same natural law. The same rules apply to everyone, and from them there is no escape. Rufus admonishes men and women alike to practice sex only within the bounds of marriage, and only with one another. Rufus is not a prude;  in regards to pleasure, he is consistent across the board. Don't wear more clothes than you need; excessive protection from the elements only creates a soft, fragile body, and a frail constitution. Rich foods? Nonsense.  Fruit, cheese, and vegetables -- a simple diet is best. Why build a mansion? You only need  shelter from the elements, no need of luxurious colonnades and precious gems.  To fill a home with silver is to fill it with worry;  no thief would take off with wooden cups and earthenware plates.

Another singular aspect of Rufus is his perception of man as a political animal. While Marcus Aurelius often alluded to man being a social creature, his Meditations are largely counsel to himself; Epictetus' works are the equivalent of philosophical boot camp, focused on the individual steeling himself for life. Seneca, in his letters counseling friends, is convivial, but he is surpassed by Rufus. There are numerous sections in this book which focus on humans in relationship with one another,  with the most important bond being marriage.  For Rufus, the family is the cell upon which society is based: marriage not only renews human life, creating new generations, but it provides its members  one of the vital lessons of life: we are made for one another. Marriage should be engaged not for looks or money, but to be a companion to another -- to love, not merely with passion but with will, with duty. Philosophy is the art of life, and to practice it means to discern man's duty to his creator, to himself, to his fellows with whom he is made to work alongside.

Although I still plan to read a formal translation of Rufus (Lectures and Sayings, Cynthia King) to make sure that Ben White's adaptation here is faithful, I thoroughly enjoyed this little book by Rufus. His commitment to a simple, authentic life on all fronts is admirable, more  detailed than Epictetus and carrying with it an integrity that Seneca can't quite muster. Rufus didn't just write pretty words about how exile was nothing; he practiced it.  Like Epictetus, he makes Stoicism and philosophy matter of day to day life, but these lectures here cover more of the practicalities of human existence than Epictetus' boot camp does.  Rufus is both challenging and bracing!

Related:

• A Guide to the Good Life: the Ancient Art of Stoic Joy, William Irvine. The definitive Stoic intro.
• Philosophy for Life and Other Dangerous Situations, Jules Evans; Plato's Podcasts, Mark Evans
• The Porch and the Cross, Kevin Vost. Good recap of Rufus, and the reason I was reminded to seek him out. 

The other Stoics:

• The Meditations, Marcus Aurelius
• Discourses and the Handbook, Epictetus. The handbook has a 'modern' form, The Art of Living.
• Letters from a Stoic,  Dialogues and Essays, Seneca.

Off the Grid

Off the Grid:  Inside the Movement for More Space, Less Government, and True Independence in Modern America
© 2010 Nick Rosen
292 pages

When Nick Rosen put up a website to help his fellow Britons find resources and land reduce their carbon footprint by living off the grid, he was astonished at all of the interest his site received from the United States. He had more American readers than English readers, in fact,  and decided to investigate.  Off the Grid records his visits with various communities which operate outside the electrical grid. Although its subtitle refers to a coherent movement, there is nothing like that actually here. Rosen's account includes many people who simply happen  to be without power, like the homeless and the residents of a small Florida key ("No Name Key") who balked at the enormous cost of electrifying their island. Some of the persons included are positively dull, like the numerous wealthy types who maintained a 'vacation home' off the grid when they needed a retreat from their busy lives.  There are far more interesting characters present, though: an aging woman introduced as the founder of the 2nd Maine Militia, who has a working relationship with a local commune of anarchists,  and another woman who gave up PBS videography to teach SCUBA diving and drive trucks, instead.

 The majority of these interviews take place in the Southwest, where land is cheap and the population sparse. While some of the people included here are gridless because of poverty or remoteness, most have chosen it  while trying to find a more meaningful life. They want freedom from the constant distractions, simplifying their lives to the point of being free from utilities: they aim to put to rout all that was not life.  Another element present in these interviews is fear, of people withdrawing from a system that they view as either criminally exploitative or doomed to failure by its excesses. (While Rosen's grid-free interest mostly stems from environmentalism, he has a contempt for power monopolies that gives him plenty of common ground with this last category.)  Most of the people interviewed have a shade of...quirkiness to them, a possible consequence of living either in their heads or in echo chambers. Rosen brings to life quite a few tangential topics like microcurrencies, the pot economy, and the ins and outs of living in cars during these interviews.

Although I found several of the characters of interest, ultimately Off the Grid disappointed me. Far too many of the subjects just happen to be without power, rather than deliberately choosing to live 'outside the system'.   Those who remain don't share a worldview, and the groups that would (that anarchist cult, for instance, or the hippie commune) aren't explored in a great deal of detail.   Practically nothing is mentioned of how they're getting along, aside from the constant mention of solar panels and a one-paragraph visit to a composting toilet,  and Rosen is a grating narrator who makes fun of his subjects to the reader while he's talking with the people.  He does offer some thoughtful commentary though, especially in discussion with one man who lived by himself until he realized he had it wrong: it's not about self-sufficiency, it's about nurturing healthy and self-sufficient communities.   In connection with others, there is meaning --  off the grid or on.





Related:

• Desert Solitaire, Edward Abbey. Kind of like Walden, but in the Southwest. 
• Better Off: Flipping the Switch on Technology, Eric Bende. This is one I read a couple of years ago and should review, as it's the thoughtful work of a married couple who decided to live for a year with a Mennonite community to ponder the role of both technology and labor in their lives.
• Folks, This Ain't Normal, Joel Salatin. Read three years ago, and is also about  humans, tech, and the right balance. I also need to re-read- and review this one.

Tending the Epicurean Garden

Tending the Epicurean Garden
© 2014 Hiram Crespo
185 pages

Stoicism is not the only Greco-Roman school of practical philosophy experiencing a revival these days. Epicureanism, long reduced to a synonym for food-and-wine-snobs,  has found an audience within the increasingly secularized west,  among people who cannot countenance traditional religious claims, but do not wish to dismiss all of their accumulated wisdom. In Tending the Epicurean Garden, Hiram Crespo explains  that wisdom tradition that was Epicureanism, and offers ways it might be practiced today.

Epicureanism is a novelty among classical schools of philosophy in being largely materialistic; its four-sentence credo begins with the assertion that there is nothing to fear from the gods. They may exist, but they have nothing to do with us. They certainly do not watch over us and create punishments and pleasures for us after life. After life there is nothing, for in death we no longer exist; there is no 'us' to experience anything.  What good there is must be obtained in life -- and it can be found, and what evil exists can be endured. The Epicureans believed that atarexia, a kind of imperturbable happiness, was the only good in life, and that it could be achieved through mindfulness, the cultivation of genuine friendships, and self-reliance.

Tending the Garden mixes Greek philosophy, Zen Buddhism, and some generic self-help advice together in a mix that might spark some interest in its subject. Key to understanding and practicing Epicureanism is the practice of mindfulness; while Epicureans might be regarded today as hedonistic libertines,  prudence was their mainstay. Epicureanism bears a closer resemblance to simple living than it does to living it up.  Crespo doesn't delve into the aspect of moderating pleasure a great deal,  but the idea is to be content with little. It is the longing after things that makes us truly unhappy, and here Crespo makes frequent connections to Buddhism and its contention that desire is the root of suffering. Mindfulness is a superb practice, but what makes Tending interesting is the attention given to community life and autarky.   Driven into unemployment by the 2008 blowup,  Crespo advocates an ownership society in which capital is widely dispersed among private owners and cooperatives.  Although the Epicurean and Stoic approaches to mindfulness are quite similar, especially in the habit of mentally girding oneself for bad news,  the only reference Crespo makes to Stoicism is to dismiss it as a false philosophy, being too theistically based.

Tending the Garden is a enthusiastic introduction to Epicureanism, but problematic; Crespo doesn't seem grounded in the world of the Greeks; because he is chiefly concerned with reviving Epicureanism, he doesn't examine its  historical context. There is no survey of the lives of professed Epicureanisms, for example, except to mention distant personalities like Thomas Jefferson who admired it. This is certainly not the Epicurean answer to Stoicism's  A Guide to the Good Life, but it may inspire moderns to look into it. There are an awful lot of eclectic ideas under the Greek tunic, though.

The Simple Living Guide

The Simple Living Guide: A Sourcebook for Less Stressful, More Joyful Living
© 1997 Janet Luhrs
444 pages

Life distracts easily and passes by without being noticed. The Simple Living Guide is written as an antidote, one which both prompts people to think more deeply about their lives -- how the ordinary can take on meaning --  and which provides resources for living an engaged life. After an initial section on inner simplicity, separate sections concern personal finance, food,  health and exercise,  homes, travel, gardening, entertainment,  and so on, with a special section near the end devoted to clearing out clutter. Though distinct, the chapters link together. Each section is laced with real-life examples and book summaries drawn far and wide, and ends with a larger testimonial and list of resources.  The only fly in the ointment, and it is a truly minuscule fly, is the book's datedness: written in 1997, it reminds readers that cell phones are useful, but unnecessary given the widespread availability of phone booths. Ah, but time marches on. The majority of her advice rings as true today as it would been back in those halcyon days, but  a work written this century would have included the revolutionary impact of ubiquitous wireless connections and 'smart' electronics;  her multitude of pages on cheap car-renting strategies is practically moot considering car-sharing services. Luhrs' sections on inner simplicity and personal finance are exceptional, however.

What Are People For? (Comments & Selections)

What Are People For?
© 1990, 2010 (2nd Edition) Wendell Berry
210 pages

Did the Lord say that machines oughta take the place of livin'? ("John Henry", Johnny Cash)

Wendell Berry is a softly outspoken critic of the triumph of inhumanity. What are People For? collects essays both literary and critical, with topics ranging from poetry to economy, but settling most around the meaningful life and obstacles to it. Before locavorism and community-supported agriculture, Berry preached the diverse benefits of local, organic agriculture: before James Howard Kunstler, he talked about the value of Place, and mourned the destruction of it by the expansion of sprawl. But Berry is no progressive prodigy: he is, in fact, a traditionalist, who sees great value in a nation of small agriculturists and great danger in one of big agribusiness corporations and consumers. Berry sits in judgment of a modernity that destroys families, communities, people's connection to the land, and their ability to derive pleasure and independence from it. He has little regard for economic arguments for Free Markets that allow tumorously huge food-factories to drive out the little farmer: he moved by a man of flesh and blood, more concerned with his "fellow humans, neighbors, children of God, and citizens of the Republic" than economic principles and statistics that prove people are better off even as their places are destroyed by progress.  You can't stop progress, Berry might say with a sigh, but you can wish mightily for it to choke on its own exhaust.

One need not agree with Berry in entirety to appreciate his work, and I have found this collection of his essays, the first I've read (aside from "Health is Membership" in The Plain Reader), to be full of a great many humbling, gracious, and troubling thoughts. Below are a few excerpts.

-----------------------------------------------------------------------------------------------

"Waste"
The truth is that we Americans, all of us, have become a kind of human trash, living our lives in the midst of a ubiquitous damned mess of which we are at once the victims and the perpetrators, but we must count ourselves among the guilty nonetheless. In my household we produce much of our own food and try to do without as many frivolous 'necessities' as possible -- and yet, like everyone else, we must shop, and when we shop we must bring home a load of plastic, aluminum, and glass containers designed to be thrown away, and 'appliances' designed to wear out quickly and be thrown away.

I confess that I am angry at the manufacturers who make these things. There are days when I would be delighted if certain corporate executives could somehow be obliged to eat their products. I know of no good reason why these containers and all other forms of manufactured 'waste' -- solid, liquid, toxic, or whatever -- should not be outlawed. There is no sense and no sanity when objecting to the desecration of the flag while tolerating and justifying and encouraging as a daily business the desecration of the country for which it stands."

"Economy and Pleasure"
In the right sort of economy, our pleasure would not merely be an addition or by-product or reward; it would be both an empowerment of our work and its indispensable measure. Pleasure, Ananda Coomaraswamy said, perfects work. In order to have leisure and pleasure, we have mechanized and automated and computerized our work. But what does this do but divide us ever more from one another and the world?

"The Pleasures of Eating"
"Like industrial sex, industrial eating has become a degraded, poor, and paltry thing. Our kitchens and other eating places more and more resemble filling stations, as our homes more and more resemble motels. 'Life is not very interesting,' we seem to have decided. 'Let its satisfactions be minimal, perfunctory, and fast'. We hurry through our meals to go to work and hurry through our work to 'recreate' ourselves in the evenings and on weekends and vacations. And then we hurry, with the greatest possible speed and noise and violence, through our recreation -- for what? To eat the billionth hamburger at some fast-food joint hellbent on increasing the 'quality' of our life? And all this is carried out in a remarkable obliviousness to the causes and effects, the possibilities and the purposes, of the life of the body in this world."

"Word and Flesh"
"Our understandable wish to preserve the planet must somehow be reduced to the scale of our competence -- that is, to the wish to preserve all its humble households and neighborhoods. [...]
We must achieve the character and acquire the skills to live much poorer than we do. We must waste less. We must do more for ourselves and each other. It is either that or continue merely to think and talk about changes that we are inviting catastrophe to make."

"Why I Am Not Going to Buy a Computer"
I should give my standard for technological innovation in my own work. They are as follows:
1. The new tool should be cheaper than the one it replaces.
2. It should be at least as small in scale as the one it replaces.
It should do work that is clearly and demonstrably better than the one it replaces.
4. It should use less energy than the one it replaces.
5. If possible, it should use some form of solar energy, such as that of the body.
6. It should be repairable by a person of ordinary intelligence, provided that he or she has the necessary tools.
7. It should be purchasable and repairable as near to home as possible.
8. It should come from a small, privately owned shop or store that will take it back for maintenance and repair.
9. It should not replace or disrupt anything good that already exists, and this includes family and community relationships.

Do engines get rewarded for their steam? ("John Henry", Johnny Cash)

The Plain Reader

The Plain Reader
© 1998 various authors, edited by Scott Savage
272 pages

What really matters?  Such is the question explored by the contributing authors of The Plain Reader, a collaboration between Amish and Quaker communities to express how living simply allows them to ‘put to rout all that [is] not life’ and experience themselves, their families, their communities – every aspect of the human condition, in fact – in a more profound way.  Plain is a provocative work, prompting  readers to think critically about their own lives and how our habits reveal our values.In return, the lessons taught may allow those interested to create a more peaceful, meaningful life.

The Plain Reader begins with the account of a man who quit his job at an oil company and purchased a small working farm to run with his wife and children.  He was tired, he said, of working in a place that  encouraged reckless consumerism that allowed a tiny minority to live extravagantly (that's us) at the expense of both the poor and of future generations, who will left with our messes and without resources. He was tired of working long hours at this company, being separated from his children and world outside his office. In place of all that, he was choosing a life that allowed him to practice sustainability and self-reliance, and to impart those values to his children while watching them grow up and working alongside them at the family farm while experiencing the glory of the natural world.  Toward the book's end, one author writes that the essence of being Amish is choosing to reject anything that gets in the way of experiencing life fully, that constitutes a spiritual obstacle.

In that spirit, the authors of this book live. Some of them are not so different from most people who might pick up this slender volume: they have simply chosen to disengage from the constant havoc of everyday life. They've stopped shopping for the sake of shopping; they've shut off the television and found they liked a quieter home.  They've opted to bicycle to work, or move closer to it so they wouldn't have to drive. Some start a garden and learn to can. And others have taken more dramatic steps, like joining Amish communities and taking up farming as a vocation. Because the sources hail from Christian religious communities, that tradition is touched on within, but these authors do not need to inject religious beliefs into their ordinary lives, like slapping a "HONK IF U LOVE JESUS" sticker onto their SUV; instead, their ordinary lives are their practice, and every action is imbued with the sacred, from birthing to washing clothes. They are not Puritans, for the most part; one contributor is a Quaker minister who uses a laptop to write his sermons and provide his pulpit notes.  He's uncomfortable with having become dependent on the computer to write the notes he used to compose in longhand, but, he concludes, using the computer to write allows him more time to drive his buggy.

The relationship between humanity and machines is a running theme of the book; there exists a proper relation between the two, and working  out what that relation is should be left to people and communities. Critical discussion of the machine is not limited to tools and physical objects, however, like the effect of televisions and computer games on family life;  the authors take on Systems as machines, or as things which treat people like machines. They disdain an compulsory educational system that grooms  children to take tests, but doesn't impart any skills; they reject dehumanizing work, and a medical approach that views organs and individuals in isolation and regards disease in both as something which should be treated with an array of patented pills.  The contributors time and again turn away from the big and impersonal to the small and human-scaled; they embrace barter and favors systems rather than money, and stress the importance of adults who know children personally in teaching them about the world, one-on-one and by example, like apprentices and masters.

A common thread is that of community. As mentioned, most of the authors hail from Quaker and Amish communities, and so put great stock by traditions which bring and keep people together; The Plain Reader, while attacking most of what modern people take for granted, is conservative in that it generally emphasizes the welfare of communities over that of individuals, although the essayists presumably have different ideas as to what the ideal balance is between individual and communal well-being. While one urges people to think for themselves, another writes that removing televisions from the home allowed him to shelter his children, teaching them to accept certain beliefs on face value; he explicitly scoffs at this notion of people believing any old thing they want. The catch is, of course, that the culture the authors adore so much, the traditions they keep to, are themselves artifacts, just as invented by human beings as television sets, automobiles, and SaladShooters.  

Though not a large book, The Plain Reader offers an abundance of food for thought. But that food isn't candy; it isn't necessarily sweet and easy to swallow. It's substantial, chewy, and can be felt all the way down  your esophagus.  Even to someone as receptive to their ideas as myself, some of the essays presented a challenge, especially in  regards to health. While I find the "everything should be treated with pills" model as dubious as any,  the mention of holistic medicine and having an herb for everything makes my skepi-senses tingle. Diet and exercise have their place in warding off most diseases -- but antibiotics have their place, too.  The trick is to not destroy the body's immune system by swallowing a pill for every runny nose.  Everything in moderation -- or should that be, most things?

The Plain Reader commends itself to those interested in a thoughtful life. 

Related:

• In Praise of Slowness, Carl Honore
• Walden ; I to Myself, Henry David Thoreau
• Hey, Mom, Can I Ride my Bike Across America? John Siegel Boettener
• Consuming Kids: the Hostile Takeover of Childhood, Susan Linn
• Why We Get Sick, Randolph Nesse & George Williams

Conundrum

Conundrum: How Scientific Innovation, Increased Efficiency, and Good Intentions Can Make Our Energy and Climate Problems Worse
© 2012 David Owen
272 pages

If only all big problems could be tackled with product substitution. We're consumers at heart, and our response to difficulties of all kinds usually involves consumption in one form or another. My car's a problem? Tell me what to drive instead. Wrong water heater? I'll switch. Kitchen counters not green? I'll replace them. The challenge arises when consumption itself is at issue. The world faces a long list of environmental challenges, yet most so-called solutions are either irrelevant or make the real problems worse. That's the conundrum facing anyone who yearns for "sustainability."

Green is in, but what if we’re doing it wrong – and our earnest attempts to be environmentally responsible are backfiring on us? Such is David Owen’s proposal in The Conundrum, in which he asserts that typical approaches to sustainability are only aggravating the problem, and confronts the reader with the possibility that we already know the most effective way to keep the climate crisis in check…the only question is our will to do it. That’s the conundrum.

Owen turned conventional environmental thinking on its head with his The Green Metropolis, which took an economical approach and asserted that cities were the most environmentally prudent technology on earth, for they allow each human being to use as little energy as possible. Cities are part of the solution, but here Owen is more concerned with driving home the extent of the problem.  In the past we have been concerned with using energy more efficiently, but this only allows us to use more energy.  The price of gas is an obvious example: when prices are high, we drive less. We have an incentive to do so. When prices are low, however, we drive more.  Attempts to make our current lifestyle Green are doomed to failure, because the living patterns of the first world in the 21st century are fundamentally energy intensive. The "little things" like using better lightbulbs or recycling cans can't overcome the fact that society as a whole has become utterly wasteful.* Even our attempts to free ourselves from using dirty ol’ fossil fuels only maintain the pattern: solar power plants might use renewable fuel, but the physical construction of the plants systems requires intensive processing of scarce resources.  Ultimately, he argues, the solution to our energy and climate problems is simple: use less energy.

While he doesn’t elaborate on what that entails (having already pointed out the resiliency of cities in a prior book),  readers must take a long, hard look at their own lives to see where waste has made itself a habit. Extravagance has become the norm in the west, where today’s gas station make more use of refrigeration units than the grocery stores of the 1960s.  Waste inherent in the built environment: because we have air-conditioning, for instance, we've stopped bothering to build homes that can mitigate. Our windows are to look out of, not to provide ventilation. Our shutters are plastic decor, not functional.

It remains to be seen if we will make the hard choices. Eventually we will have to: reality will leave us no alternative. I'd tend to recommend The Green Metropolis over this; it makes the same point in a broader context and proposes some solutions.


Related:

• David Owen on the Infrastructure Blog
• Asphalt Nation, Jane Holtz Kay (Cars are "enemy #1".)
• Too Much Magic, James Howard Kunstler
• The Green Metropolis, David Owen
• "It's Too Easy Being Green: the Prius Fallacy", an excerpt from the book.
• The Gods Themselves, Isaac Asimov
• - Symphony of Science has finally included Isaac Asimov in one of its videos, and appropriately it's called "Our Biggest Challenge", its subject being the climate crisis. (It's also far more optimistic in regards to technology than Owen and Kunstler.)

* Not that this means you should stop bothering. Conventional lightbulbs wasted over 90% of their energy as heat, so if you stick to using them you're only getting a dime of value for every dollar you send to the electric company, and not even that much if you take into account the increased expenditures for air cooling to compensate for all that heat...