By Ray Anderson and John A. Lanier: The original Mid-Course Correction, published 20 years ago, became a classic in the sustainability field. It put forth a new vision for what its author, Ray C. Anderson, called the “prototypical company of the 21st century”—a restorative company that does no harm to society or the environment. In it Anderson recounts his eureka moment as founder and leader of Interface, Inc., one of the world’s largest carpet and flooring companies, and one that was doing business in all the usual ways. Bit by bit, he began learning how much environmental destruction companies like his had caused, prompting him to make a radical change. Mid-Course Correction not only outlined what eco-centered leadership looks like, it also mapped out a specific set of goals for Anderson’s company to eliminate its environmental footprint.

Those goals remain visionary even today, and this second edition delves into how Interface worked toward making them a reality, birthing one of the most innovative and successful corporate sustainability efforts in the world. The new edition also explores why we need to create not only prototypical companies, but also the prototypical economy of the twenty-first century. As our global economy shifts toward sustainability, challenges like building the circular economy and reversing global warming present tremendous opportunities for business and industry. Mid-Course Correction Revisted contains a new foreword by Paul Hawken, several new chapters by Ray C. Anderson Foundation executive director John A. Lanier, and interviews with Janine Benyus, Joel Makower, Andrew Winston, Ellen MacArthur and other leaders in green enterprise, the circular economy, and biomimicry.

A wide range of business readers—from sustainability professionals to green entrepreneurs to CEOs—will find both wise advice and concrete examples in this new look at a master in corporate and environmental leadership, and the legacy he left.

Reviews and Praise

• “Unlike most business leaders for whom ‘the business case for sustainability’ is all that really matters, Ray Anderson unapologetically advanced a moral case as well, constantly focused on our duty to future generations. This is more important today than ever before, as we come to recognize that an incremental, softly-softly approach to corporate sustainability is pretty much a busted flush—we’ve simply run out of time. The Interface story is as inspirational today as ever, but it needs to be read for its deeper, radical reckoning: If not now, when? If not you, who?”—Jonathon Porritt, founder and director, Forum for the Future; author of The World We Made
  
• “I’m so glad Ray Anderson’s story is getting another telling—few sagas are more inspiring or more timely. We desperately need more and more people following in his footsteps with the same blend of humility and determination!”—Bill McKibben, author of Falter
  
• “Twenty years after its first edition, there is still so much for us to harvest and learn from Mid-Course Correction. When it came to the precariousness of our shared future, Ray Anderson was both impatient and relentless in fighting for a world of beauty, abundance, justice, and fairness. When Ray asked me to join the Interface board, his exact words were, ‘Come help me change the world!’ Those words stayed with me throughout my seventeen years working with him. This twenty-year update provides the perfect guide for others to join in climbing Mt. Sustainability, the most critical mission of our time.”—Dianne Dillon-Ridgley, CEO, Women’s Network for a Sustainable Future

• “So far, Ray C. Anderson is the twenty-first century’s undisputed master of making business a potent force for saving people and the planet. As his winning carpet and textile firm, Interface, now wrings out the last few percent of its fossil-fuel use, his bold strategy—take nothing, waste nothing, do no harm, do very well by doing good—inspires visionary leaders everywhere. This valuable update, with additions from his grandson, John Lanier, maps out necessary next steps.”—Amory B. Lovins, cofounder and chief scientist, Rocky Mountain Institute; author of Reinventing Fire

• “Twenty-one years ago my friend Ray Anderson brought an engineer’s insight, a businessman’s rigor, a grandfather’s love, and a poet’s heart to what he called ‘the creative act of business.’ He challenged his company to ‘first to attain sustainability and then to become restorative,’ reminding all who would listen that ‘if your sustainability program is costing you money, you’re doing it wrong.’ And in this book and in his countless speeches—with a vision as clear as any since, to our peril and shame, and with a roadmap still valid—he challenged us all to do the same.”—Gil Friend, CEO, Natural Logic, Inc.; founder, Critical Path Capital

• “Ray Anderson was one of the most extraordinary business leaders I ever met—and I have met and worked with scores. He was extraordinary in his early embrace of the sustainability agenda, years before most of his peers were even aware of the term. And he was extraordinary in his willingness to admit he had got parts of his response wrong, which is the remarkable tale brought bang up to date in Mid-Course Correction Revisited. Highly recommended for anyone wanting leadership in these challenging times.”—John Elkington, founder and chief pollinator, Volans; originator of the Triple Bottom Line

• “When I began my personal journey from a traditional business career to this world of ‘sustainability,’ Ray Anderson’s Mid-Course Correction was the first book I read. I felt the same ‘spear in the chest’ that Ray described, and so I followed his intellectual path of discovery. I am indebted to Ray’s legacy, and I know it is long past time to revisit his work. The global challenges we face are more daunting than ever, so the imperative Ray described has only gotten more urgent. We must convert ‘business as usual’ from an obsession with short-term profits to a relentless focus on using business to build a thriving world. Ray saw it clearly years before almost everyone, and it’s a critical time to bring his vision to a new generation of business leaders.”—Andrew Winston, founder, Winston Eco-Strategies; author of The Big Pivot and coauthor of Green to Gold

About The Author

Ray C. Andersonwas founder and chairman of Interface, Inc., one of the world’s leading carpet and flooring producers. His story is now legend: Ray had a “spear in the chest” epiphany when he first read Paul Hawken’s The Ecology of Commerce, inspiring him to revolutionize his business in pursuit of environmental sustainability. In doing so Ray proved that business can indeed “do well by doing good.” His Georgia-based company has been ranked number one in a GlobeScan survey of sustainability experts, and it has continued to be an environmental leader even after Ray’s death in 2011. Ray authored the 1998 classic Mid-Course Correction, which chronicled his epiphany, as well as a later book, Confessions of a Radical Industrialist. He became an unlikely screen hero in the 2003 Canadian documentary The Corporation, and was named one of Time magazine’s Heroes of the Environment in 2007. He served as cochairman of the President’s Council on Sustainable Development and as an architect of the Presidential Climate Action Plan, a 100-day action plan on climate that was presented to the Obama Administration.

Connect with this author

• Ray C. Anderson Foundation
• Ray Anderson on Facebook
• Ray Anderson on Twitter

Interviews and Articles

• Fast Company – How a Carpet Maker Became an Unlikely Hero of the Environmental Movement
• Atlanta Business Chronicle – Family of Interface Founder Ray Anderson Carrying on his Environmental Mission
• New York Times – Executive on a Mission: Saving the Planet

Author Videos

• Ray Anderson: The business logic of sustainability

About John A. Lanier

John A. Lanier joined the Ray C. Anderson Foundation as executive director in May 2013 to advance the legacy of Ray, his grandfather. He is chair of the board of directors for Southface Energy Institute, the southeast’s nonprofit leader in the promotion of sustainable homes, workplaces, and communities through education, research, advocacy and technical assistance. Previously, Lanier was an associate attorney with Sutherland, Asbill and Brennan, LLP (now Eversheds Sutherland), specializing in US federal taxation. Lanier earned his juris doctorate from the University of Virginia School of Law, and he holds bachelor of arts degrees in history and economics from the University of Virginia. He blogs regularly and his TEDx can be viewed on YouTube.

The copy in the post is reprinted from chelseagreen. You can find the original post here. The video is reposted from the YouTube channel of the Ray C. Anderson Foundation.

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But can we really end scarcity?

We believe that the post-scarcity vision of the future is problematic because it reflects an understanding of technology and the economy that could worsen the problems it seeks to address. This is the bad news. Here’s why:

New technologies come to consumers as finished products that can be exchanged for money. What consumers often don’t understand is that the monetary exchange hides the fact that many of these technologies exist at the expense of other humans and local environments elsewhere in the global economy. The intuitive belief that technology can manifest from money alone, anthropologists tell us, is a culturally rooted notion which hides the fact that the scarcity experienced by some is linked to the abundance enjoyed only by a few.

Many people believe that issues of scarcity can be solved by using more efficient production methods. But this may overlook some of the unintended consequences of efficiency improvements. The Jevons Paradox, a key finding attributed to the 19^th century British economist Stanley Jevons, illustrates how efficiency improvements can lead to an absolute increase of consumption due to lower prices per unit and a subsequent increase in demand. For example, the invention of more efficient train engines allowed for cheaper transportation that catalyzed the industrial revolution. However, this did not reduce the rate of fossil fuel use; rather, it increased it.  When more efficient machines use less energy, they cost less, which often encourages us to use them more—resulting in a net increase in energy consumption.

Past experience tells us that super-efficient technologies typically encourage increased throughput of raw materials and energy, rather than reducing them. Data on the global use of energy and raw materials indicate that absolute efficiency has never occurred: both global energy use and global material use have increased threefold since the 1970s. Therefore, efficiency is better understood as a rearranging of resources expenditures, such that efficiency improvements in one end of the world economy increase resource expenditures in the other end.

The good news is that there are alternatives. The wide availability of networked computers has allowed new community-driven and open-source business models to emerge. For example, consider Wikipedia, a free and open encyclopedia that has displaced the Encyclopedia Britannica and Microsoft Encarta. Wikipedia is produced and maintained by a community of dispersed enthusiasts primarily driven by other motives than profit maximization.  Furthermore, in the realm of software, see the case of GNU/Linux on which the top 500 supercomputers and the majority of websites run, or the example of the Apache Web Server, the leading software in the web-server market. Wikipedia, Apache and GNU/Linux demonstrate how non-coercive cooperation around globally-shared resources (i.e. a commons) can produce artifacts as innovative, if not more, as those produced by industrial capitalism.

In the same way, the emergence of networked micro-factories are giving rise to new open-source business models in the realm of design and manufacturing. Such spaces can either be makerspaces, fab labs, or other co-working spaces, equipped with local manufacturing technologies, such as 3D printing and CNC machines or traditional low-tech tools and crafts. Moreover, such spaces often offer collaborative environments where people can meet in person, socialize and co-create.

This is the context in which a new mode of production is emerging. This mode builds on the confluence of the digital commons of knowledge, software, and design with local manufacturing technologies.  It can be codified as “design global, manufacture local” following the logic that what is light (knowledge, design) becomes global, while what is heavy (machinery) is local, and ideally shared. Design global, manufacture local (DGML) demonstrates how a technology project can leverage the digital commons to engage the global community in its development, celebrating new forms of cooperation. Unlike large-scale industrial manufacturing, the DGML model emphasizes application that is small-scale, decentralized, resilient, and locally controlled. DGML could recognize the scarcities posed by finite resources and organize material activities accordingly. First, it minimizes the need to ship materials over long distances, because a considerable part of the manufacturing takes place locally. Local manufacturing also makes maintenance easier, and also encourages manufacturers to design products to last as long as possible. Last, DGML optimizes the sharing of knowledge and design as there are no patent costs to pay for.

There is already a rich tapestry of DGML initiatives happening in the global economy that do not need a unified physical basis because their members are located all over the world. For example, consider the L’Atelier Paysan  (France) and Farmhack (U.S.), communities that collaboratively build open-source agricultural machines for small-scale farming; or the Wikihouse project that democratizes the construction of sustainable, resource-light dwellings;  or the OpenBionics project that produces open source and low-cost designs for robotic and bionic devices; or the RepRap community that creates open-source designs for 3D printers that can be self-replicated.  Around these digital commons, new business opportunities are flourishing, while people engage in collaborative production driven by diverse motives.

So, what does this mean for the future of tomorrow’s businesses, the future of the global economy, and the future of the natural world?

First, it is important to acknowledge that within a single human being the “homo economicus”—the self-interested being programmed to maximize profits—will continue to co-exist with the “homo socialis”, a more altruistic being who loves to communicate, work for pleasure, and share. Our institutions are biased by design. They endorse certain behaviours over the others. In modern industrial capitalism, the foundation upon which our institutions have been established is that we are all homo economicus. Hence, for a “good” life, which is not always reflected in growth and other monetary indexes, we need to create institutions that would also harness and empower the homo socialis.

Second, the hidden social and environmental costs of technologies will have to be recognized. The so-called “digital society” is admittedly based on a material- and energy-intensive infrastructure. This is important to recognize so as not to further jeopardize the lives of current and future generations by unwittingly encouraging serious environmental instability and associated social problems.

Finally, a new network of interconnected commons-based businesses will continue to emerge, where sharing is not used to maximize profits, but to create new forms of businesses that would empower much more sharing, caring, and collaboration globally. As the global community becomes more aware of how their abundance is dependent on other human beings and the stability of environments, more and more will see commons-based businesses as the way of the future.

Vasilis Kostakis is a Senior Researcher at Tallinn University of Technology, Estonia, and he is affiliated with the Berkman Klein Center at Harvard University.

Andreas Roos is a PhD student in the interdisciplinary field of Human Ecology at Lund.

Originally published at HBR.org

Photo by longan drink

The post New Technologies Won’t Reduce Scarcity, but Here’s Something That Might appeared first on P2P Foundation.

Fortunately, there exist many experiments with non-capitalist modes of assessing and exchanging value, sharing goods and services, and making decisions that can help us transition to a more sustainable political economy based on principles of degrowth. One of the best ways to generate non-capitalist subjects, objects, and spaces comes from systems designed to manage common pool resources like the atmosphere, ocean, and forests. Commons-based systems depend upon self-governance and reciprocity. People rely on and take responsibility for each other, finding mutually beneficial ways to fulfill their needs. This also allows communities to define the guidelines and incentives for guiding their own economic behavior, affording people more autonomy and greater opportunity for protecting and cultivating shared values. Commons-based systems cut across the private/public, market/state dichotomy and present alternative economic arrangements defined by communities.

According to David Bollier, “As the grand, centralized market/state systems of the 20th century begin to implode through their own dysfunctionality, the commons will more swiftly step into the breach by offering more local, convivial and trusted systems of survival.”³ Already, there is evidence of this happening. The commons is spreading rapidly among communities hit hardest by recent financial crises and the failures of austerity policies. In response to the failures of the state and market, many crises-stricken areas, especially in Europe and South America, have developed solidarity economies to self-manage resources, thus insulating themselves from systemic shocks in the future. It seems likely that a community’s capacity to share will be crucial to its survival on a wetter, hotter, and meaner planet.

From the perspective of researchers, there are several different ways to define the commons. In most cases, the commons are understood to be material objects. For example, the atmosphere and ocean are global commons, because they are resources we must all learn to regulate and share collectively. This notion of the commons as material resource goes hand-in-hand with another notion that the commons can be both material and immaterial, a product of either nature or culture. Using this second definition enhances our appreciation for what is often undervalued by traditional economic measures such as care work, shared knowledge production, and cultural preservation. Together, both these perspectives are helpful in devising political and economic strategies for managing the commons, which remains the dominant interest of most commons researchers and policymakers.

Nevertheless, whether material or immaterial, the commons are viewed as a given concept or thing, ignoring that more fundamentally they are generated by social practices. In other words, there are no commons without commoners to enact them. From an enactive perspective, commons are not objects, but actions generated by many different actors in relationship. Whereas the prior notions assume that individuals need to be regulated and punished to prevent overconsumption (an assumption known as the tragedy of the commons), an enactive perspective on commons conceives the individual in relation to everyone (and everything) involved in co-managing the more-than-human commons. It therefore diverges from the prior two notions in assuming a relational epistemology rather than being premised on a liberal epistemology based on the individual. From a Buddhist perspective, one could say that the commons emerges co-dependently with a field of objects, forces, and passions entangling the human and nonhuman, living and non-living, organic and machinic.

The more-than-human commons thus does not dualistically separate the material and immaterial commons, the commons (as object) from the commoners (as subjects), nor does it separate humans from nonhumans. Instead, the commons are always understood as a more-than-human achievement, neither wholly produced by nature or culture. Commoning becomes, as Bayo Akomolafe points out, a material-discursive doing shaped by practices and values that engage humans with their environments.⁴ In Patterns of Commoning, David Bollier and Silke Helfrich argue that all commons exceed conceptual distinctions, because they are not things; rather, they are another way of being, thinking about, and shaping the world.⁵ Commoning is about sharing the responsibility for stewardship with the intent to construct a fair, free, and sustainable world—a goal that is all the more important given the unequal distribution of risks posed by intensifying climate change.

Read the entire essay/issue at The Arrow: A Journal of Wakeful Society, Culture & Politics.

Zack Walsh is a PhD candidate in the Process Studies graduate program at Claremont School of Theology. His research is transdisciplinary, exploring process-relational, contemplative, and engaged Buddhist approaches to political economy, sustainability, and China. His most recent writings provide critical and constructive reflection on mindfulness trends, while developing contemplative pedagogies and practices for addressing social and ecological issues. He is a research specialist at Toward Ecological Civilization, the Institute for the Postmodern Development of China, and the Institute for Advanced Sustainability Studies in Potsdam, Germany. He has also received lay precepts from Fo Guang Shan, an engaged Buddhist organization based in Taiwan, and attended numerous meditation and monastic retreats in Thailand, China, and Taiwan. For further information and publications, please connect: https://cst.academia.edu/ZackWalsh, https://www.facebook.com/walsh.zack, and https://www.snclab.ca/category/blog/contemplative-ecologies/.

Illustration by Alicia Brown

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